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THE 


History  of  Methodism 


IN 


SOUTH  CAROLINA. 


BY  THE  REV.  ALBERT  M.SHIBB.D.D. 

(At  the  request  of  the  South  Carolina  Conference.) 


f£^  ijdb  roc  (TcoOhra  fiefiv^a'ffat  -6';<ov. 
Suavis  laborum  ed  prceteritorum  memoria. 


SOUTHERN  . METHODISE' PltBLISHIWG'  HOUSE. 


f  •  L 


;;(^v 


Entered,  according  to  Act  of  Congress,  in  the  year  1882, 

By  the  Book  Agent  of  the  Publishing  House  of  the  M.  E.  Church,  South, 

in  the  Office  of  the  Librarian. of  Congress,  at  Washington. 


PREFACE. 


The  South  Carolina  Conference,  at  its  session  held 
in  Chester,  December,  1876,  formally  requested  the 
Kev.  Albert  M.  Shipp,  D.D.,  to  write  the  History  of 
Methodism  in  South  Carolina.  This  he  consented 
to  do  after  the  expiration  of  some  four  or  five  years 
deemed  necessary  for  a  due  preparation  for  the  new 
work  in  Yanderbilt  University,  upon  which  he  had 
entered  the  year  before. 

In  the  summer  and  autumn  of  the  year  1880  ho 
was  able  to  write  the  History  as  requested,  and  m 
December  following,  presented  the  manuscript  to  tka 
South  Carolina  Conference  in  session  at  Marion.  A 
committee  of  six  members  was  appointed  by  the  Con- 
ference to  receive  it,  and,  after  such  examination  of 
the  work  as  time  allowed,  made  the  following  report: 

The  committee  appointed  to  receive  the  History  of  Methodism 
in  the  South  Carolina  Conference,  which  has  been  prepared  by  the 
Rev.  A.  M.  Shipp,  D.D.,  at  the  request  of  the  Conference,  beg  leav^ 
to  report: 

They  have  looked  over  the  manuscript  as  carefully  as  their  lim 
ited  time  would  permit,  and  they  are  happy  to  say,  in  their  judg- 
ment, it  is  in  every  way  worthy  the  hearty  indorsement  of  the 
Conference.  The  plan  is  comprehensive.  It  runs  back  to  the  set- 
tlement of  the  State,  and  takes  into  its  general  outline  the  religious 
and  civil  histories  of  those  early  times;  then  stretches  down  to  late? 
periods,  and  weaves  into  the  biographies  of  the  heroes  of  the  Church 
those  glorious  achievements  and  thrilling  personal  adventures  which 
make  the  History  of  Methodism  in  South  Carolina  more  marvelous 
than  romance. 

Two  points  strike  the  committee  with  force.  The  work  sets  forth 
in  a  strong  light  the  contribution  Avhich  Methodism  has  made  to 
the  civilization  of  the  commonwealth,  not  only  in  the  lives  of  her 
great  and  good  men,  but  also  in  bringing  vast  masses  of  the  popu- 


4  Preface. 

lation,  especially  the  colored  people,  hitherto  unreached  by  other 
Churches,  under  the  enlightening  and  elevating  influences  of  Chris- 
tianity. The  other  point  presents  Methodism  as  a  witness  for  Christ. 
The  baptism  of  fire  which  attended  the  ministry  of  the  early  preach- 
ers, the  purity  and  zeal  of  the  Church,  sprung  into  more  vital  ac- 
tivity the  other  sister  denominations  of  the  State,  and  have  made" 
Methodism  a  recognized  witness  for  Christ  before  the  Church  and 
the  world. 

This  History  will  call  forth  the  profound  gratitude  of  every  serv- 
ant of  the  Lord  to  the  great  Head  of  the  Church  for  the  glorious 
work  wrought  by  Methodism  in  spreading  scriptural  holiness  through 
these  lands;  and  the  fruit  of  this  labor  garnered  in  this  History 
will  become  a  strong  appeal  to  the  Church  still  to  advance  and  oc- 
cupy new  fields  "in  the  kingdom  and  patience  of  Jesus  Christ." 

The  author  has  spared  no  industry  in  collecting  materials.  He 
has  carefully  sifted  the  data,  corrected  discrepancies,  and  has  kept 
in  view  his  aim  to  furnish  a  true,  living,  inspiring  narrative  of  men 
and  things  in  the  origin  and  progress  of  Methodism  for  almost  one 
hundred  years,  down  to  the  period  within  the  memory  of  men  still 
"living.  The  work  has  been  to  him  a  labor  of  love,  and  he  has  gen- 
erously made  it  the  property  of  the  Conference. 

The  committee  respectfully  suggest  the  adoption  of  the  following 
resolutions : 

1.  Resolved,  That  the  Conference  hereby  expresses  its  high  appre- 
ciation and  hearty  thanks  to  the  Rev.  A.  M.  Shipp,  D.D.,  of  this 
Conference,  for  his  inestimable  labor  in  committing  to  permanent 
record  the  achievement  of  our  fathers,  in  the  History  of  Methodism 
in  South  Carolina. 

2.  Resolved,  That  the  Conference  accept  the  generous  donation  of 
the  History,  and  hereby  turn  over  any  profit  derived  from  the  sale 
of  the  book  to  the  legal  Conference,  for  a  permanent  investment, 
the  interest  on  which  shall  be  appropriated  to  the  Conference  col- 
lection in  aid  of  the  worn-out  preachers,  and  the  widows  and  orphans 
of  those  wTho  have  died  while  engaged  in  preaching  the  gospel  in 
the  South  Carolina  Conference. 

3.  Resolved,  That  a  committee  be  appointed,  and  is  hereby  em- 
powered, to  act  for  the  Conference,  in  consultation  with  the  author, 
on  the  publication  of  the  History,  at  such  a  time  and  place  as  may 
be  deemed  most  expedient. 

Respectfully  submitted. 

J.  T.  Wightman,  J.  A.  Porter, 

W.  Martin,  W.  T.  Capers, 

S.  Leard,  E.  J.  Meynardie. 

Under  the  third  resolution  of  the  report  the  same 
committee  was  appointed  to  make  suitable  arrange- 
ments for  the  publication  of  the  work. 

Yanderbilt  University,  November,  1882. 


INTRODUCTION. 


The  author  of  this  volume  is  entitled  to  the  thanks 
of  the  whole  Church  for  his  careful,  thorough,  and 
valuable  History  of  Methodism  in  South  Carolina. 
One  by  one  the  fathers  are  passing  away,  and  very 
soon  their  names  will  be  scarcely  known  to  the  gener- 
ation following.  Books  like  this  gather  up  the  facts, 
garner  the  precious  memories,  and  embalm  them  for 
all  time. 

To  write  a  history  is  a  most  difficult  task.  To  dis- 
criminate in  the  distribution  of  praises ;  to  administer 
censure  where  it  is  deserved;  and  to  connect  the 
events  of  the  past  into  a  chain  which  gives  due  prom- 
inence to  causes  and  effects  alike,  are  duties  of  the 
historian  which  many  recognize  and  few  fulfill.  Dr. 
Shipp  has  allowed  the  actors  in  the  scenes  to  speak 
for  themselves  wherever  their  personal  records  were 
either  essential  to  the  narrative  or  explanatory  of 
circumstances  which  could  only  be  known  to  the  wit- 
nesses themselves. 

In  two  respects  this  book  will  commend  itself  to 
the  thoughtful  reader.  The  author  has  not  followed 
the  order  of  time  so  much  as  the  order  of  his  topics. 
The  volume,  whilst  it  loses  the  feature  of  a  book  of  an- 


6  Introduction. 

nals,  gains  a  far  more  valuable  property  in  the  histor- 
ical development  of  its  subjects.  The  beginning  of  an 
enterprise,  its  difficulties,  embarrassments,  and  results, 
are  traced  in  their  connection  with  each  other. 

To  this  volume  the  lover  of  truth,  wherever  he  may 
reside,  can  turn  for  a  calm,  clear,  and  absolute  vindi- 
cation of  the  Southern  people  in  regard  to  the  moral 
and  religious  welfare  of  the  African  race.  In  this 
respect  the  volume  is  not  only  a  perpetuation  of  a 
record  well  known  to  many,  but  it  will  enable  the 
present  generation  to  defend  the  memory  of  their 
fathers,  which  has  often  been  wantonly  assailed. 

W.  P.  Harbison. 

Nashville,  Term.,  November,  1882. 


CONTENTS. 


CHAPTER  I. 

Early  Attempts  to  Colonize  Carolina;  De  Ayllon,  11 — Coligny,  12 — 
Raleigh,  1-1 —  Heath,  15 — Lords  Proprietors,  1<> — Old  Charlestown, 
23 — -First  Ministers,  25 — Established  ( Ihurch,  26 — French  Protest- 
ants, 38  —  Presbyterians  and  Independents,  38- — Baptists,  43 — 
Quakers  and  German  Protestants,  4-1 — Catholics  and  Jews,  45 — 
Religious  Freedom  under  Constitution,  46. 

CHAPTEE  IF 

Holy  Club,  49;  four  Missionaries  from,  50 — Settlement  of  Georgia, 
51;  Oglethorpe  Secures  the  Wesleys  for,  54 — Dr.  Burton's  Advice 
to  Mr.  Wesley,  56 — Ingham,  57 — Delamotte;  The  Voyage,  01 — 
The  Storm,  63 — Arrival;  Portraits  of  Wesleys,  04. 

CHAPTER  III. 

Plan  of  Operation  and  Scheme  of  Doctrine,  07 — Visit  of  Indians,  69 
— Appointments  for  Savannah  and  Frederica,  70 — Class-meetings, 
70 — Mr.  Wesley  at  Frederica,  77 — His  Fortitude  and  Courage,  79 — 
The  Wesleys  Visit  Charleston.  82— St  Philip's  Church,  83— Inter- 
est in  the  Negroes,  85 — Second  Visit  to  Charleston,  80 — Last  Visit, 
89— Whitefield's  Testimony,  91. 

CHAPTER  IV. 

Whitefield's  Conversion,  92 — First  Sermon,  94 — Offers  to  go  to  Geor- 
gia, 97 — Arrival  and  Valedictory  Sermon,  99 — Pastoral  Letter,  102 
— Trip  from  Philadelphia  to  Charleston  on  Horseback,  104 — Ste- 
vens's Account  of  Flis  Preaching,  100 — Orphan  House,  108 — Me- 
morial Service,  114 — Cited  to  Trial  by  Commissarv  Garden,  118 — 
Results,  120. 

CHAPTER  V. 

Pilmoor,  122 — His  Appointment  by  Mr.  Wesley,  123— Full  Account 
of  His  Visit  and  Preaching  in  South  Carolina  and  Georgia,  125. 

CHAPTER  VI. 

Francis  Asbury,  136— Embarks  for  America,  138— Mr.  Rankin,  139 
— Organization  of  Church,  141 — Pioneer  Preachers  for  South  Car- 
olina; Mr.  Tunnell,  142— Mr.  Willis,  146— Mr.  Allen,  147— Mr. 
Hickson,  148— Mr.  Lee,  150— First  Visit  to  South  Carolina,  151. 

(7) 


8  Contents. 

CHAPTER  VII. 

Progress  of  the  Work,  156 — Pedee  and  Santee  Circuits,  158 — Mr. 
Asburv's  Second  Visit,  159 — Appointments  for  1786,  161 — Isaac 
Smith,  162— Edisto  Circuit,  161— Mr.  Mastin  and  Mr.  Hull,  165— 
Foster  and  Johnston;  Dr.  Coke  in  Charleston,  168 — Mr.  Asburv's 
Third  Visit  and  First  Conference,  169 — Appointments  for  1787,  170 
— Green  and  Ellis,  171 — Ivey  and  Mason,  173 — Mrs.  Wofibrd,  174. 

CHAPTER  VIII. 

Early  Conferences,  177 — Mr.  Asbury  Holds  Second  South  Carolina 
Conference,  179 — First  Georgia  Conference,  182 — Appointments 
1788;  Mr.  Partridge,  185— Ellis  and  Smith,  186— Burdge,  187 — 
Major  and  Humphreys,  188 — Moore  and  Herbert,  190 — Gassaway, 
191. 

CHAPTER  IX. 

Mr.  Asbury  and  Dr.  Coke  Visit  Georgia,  199 — Third  South  Carolina 
Conference,  201— Fourth,  202— Sunday-schools,  203— Fifth  Con- 
ference, 207 — Asbury  and  Coke  Visit  Catawba  Indians,  209 — Ham- 
mett  in  Charleston,  210 — Sixth  Conference,  212 — Seventh,  214 — 
Eighth,  215. 

CHAPTER  X. 

Sketches:  Bruce,  217— George,  219— Randle,  230— Moore,  231— 
Jenkins,  232— McKendree,  239— Waters  and  Gibson,  241— Tolle- 
son,  Fulwood,  Cannon,  Risher,  and  Clark,  243 — Henley,  Russell, 
Posey,  George  Clarke,  King,  Tarrant,  Douthet,  and  Carlisle,  244: — 
Jackson,  245. 

CHAPTER  XI. 

Bladen  Circuit,  246 — James  O.  Andrew,  252 — Address  to  Deacons, 
256— Lincoln  Circuit,  259— Daniel  Asbury,  263— Richardson,  267 
— McGee  and  Camp-meetings,  272 — John  Fore,  276. 

CHAPTER  XII. 

From  Ninth  Conference  to  the  Nineteenth,  in  1805,  278. 

CHAPTER  XIII 

George  Dougherty,  325 — James  Russell,  333 — Lewis  Myers,  340 — 
Reddick  Pierce,  345. 

CHAPTER  XIV. 

From  Twentieth  Conference  to  Thirtieth,  in  1815,  352. 
CHAPTER  XV. 

William  Capers,  397 — Methodism  in  Fayetteville,  N.  C,  404;  in 
Charleston  and  Vicinity,  409;  in  Wilmington,  N.  C,  413;  in  Co- 
lumbia, 419;  in  Savannah,  Ga.,  426 — Southern  Christian  Advocate, 
431 — Missionary  Secretary,  433 — Bishop,  434. 


Contents. 


CHAPTER  XVI. 

Missions,  436 — Society  Formed  in  New  York  and  {South  Carolina, 
439 — Original  Constitution,  441 — First  Report,  443 — Mission  to 
Indians,  445— Mission  to  Blacks,  449— Report  of  1832,  450;  of 
1845,  453;  of  1854,  458;  of  1866,  403. 

CHAPTER  XVII. 

Legislation  on  Slavery,  468 — Action  of  General  Conference  in  1836, 
475;  inl840,  477;  in  1844;  Speech  of  Dr.  Capers,  479 — Report  on 
Division,  493 — Declaration  of  Opinions  in  1836,497 — Last  Pas- 
toral Address  on  this  Subject  in  1865,  498. 

CHAPTER  XVIII. 

Conference  Institutions,  517 — Constitution  of  Trust  Fund,  519;  of 
Society  for  Relief  of  Children  of  Members,  520;  of  Fund  of  Spe- 
cial Relief,  522;  of  Joint  Board  of  Finance,  524 — Act  of  Incorpo- 
ration, 529;  of  Tract  Society,  532;  of  Book  and  Tract  Society, 
535;  of  Historical  Society,  540;  o-'  Tithe  Society,  544 — Orphan 
Home,  545. 

CHAPTER  XIX. 

Education;  Mr.  Wesley's  Views  on,  547 — Seminary  for  Laborers, 
55(i;  Mr.  Asbury's  Views  on,  553 — Mt.  Bethel  Academy,  556 — 
Cokesbury  School  and  Conference  Address,  561 — Wofford  College, 
563. 

CHAPTER  XX. 

Purity  of  Methodism;  Doctrine  and  Early  Mode  of  Worship,  580 — 
Essence  of  Methodism,  how  to  he  Preserved,  583;  Purity  of  in 
South  Carolina  Conference,  584 — Resolution  of  1834,  587 — First 
Pastoral  Address,  588 — Preachers  Held  to  Rigid  Account,  594 — 
Change  in  Later  Years,  595. 

APPEXDIX. 

Conference  Boundaries,  599. 

List  of  Delegates  to  each  General  Conference,  600. 
Table  of  Sessions  of  South  Carolina  Conferences,  603. 
Biographical  Sketches  of  Deceased  Members,  606. 
Omissions  in  Original  List  Supplied,  649. 


To  tfie 

Members  of  tlie  Sontli  Carolina  Conference 
Of  tlie  Metliodist  Episcopal  Cliurcli,  Soutli, 

In  grateful  remembrance  of  the  many  tokens  of  confi- 
dence  AND   AFFECTION   SHOWN  HIM  DURING  THE  WHOLE      ■ 
PERIOD    OF   HIS   MINISTERIAL   LIFE  AND   ASSOCIATION 
WITH    THEM   IN   THE   WORK   OF    CHRIST, 

This  History  of  Methodism, 

IN  THE  FIELD  ALLOTTED  THEM  BY  PROVIDENCE  FOR  CULTIVATION, 
IS   AFFECTIONATELY   INSCRIBED  BY 

The  Authoe. 


HISTORY 


OF 


Methodism  in  South  Carolina, 


CHAPTER  I. 


I  hear  the  tread  of  pioneers, 

Of  nations  yet  to  be, 

The  first  low 'wash  of  waves  where  soon 

Shall  roll  a  human  sea. 

(Whittier.) 

EIGHTY -THEEE  years  before  the  settlement 
was  made  at  Jamestown,  in  Virginia  (1607),  and 
ninety-six  years  before  the  landing  of  the  Pilgrim  Fa- 
thers at  Plymouth,  in  Massachusetts  (1620),  the  first 
attempt  was  made,  under  the  auspices  of  Charles  V.,  to 
plant  a  colony  within  the  present  limits  of  South  Caro- 
lina. Lucas  Vasquez  de  Ayllon,  having  obtained  from 
the  Spanish  monarch,  in  1524,  the  title  of  Adelantado, 
or  Governor,  of  Chicora  (as  Carolina  was  then  called), 
embarked  with  a  band  of  emigrants  from  St.  Domingo 
in  three  vessels,  under  the  command  of  Miruelo,  to 
conquer  and  occupy  the  country  for  the  crown.  After 
various  misfortunes  by  sea,  the  largest  vessel  was 
stranded  in  the  Combahee  River  (then  called  Jordan), 
which  they  first  entered;  and  the  other  two,  sailing 
round  to  a  capacious  bay  at  the  entrance  of  a  magnifi-* 
cent  river,  affording  one  of  the  fairest  and  greatest 
havens  in  the  world  (afterward  called  Port  Royal),  De 
Ayllon  resolved  to  found  here  the  capital  of  Chicora, 
and  selected  for   a  site  the  ground  now  occupied  b>- 

(11) 


12  History  of  Methodism 

the  town  of  Beaufort.  The  enterprise,  however,  was 
brought  to  a  speedy  and  disastrous  termination;  for 
the  Indians,  at  first  feigning  friendship  with  the  new 
settlers,  and  thus  throwing  them  off  their  guard,  rose 
up  suddenly  against  them,  and  putting  more  than  two 
hundred  to  a  cruel  death,  chased  the  rest  in  bloody 
strife  to  their  ships,  in  terrible  revenge  of  the  perfidy 
of  De  Ayllon,  who  five  years  before  had  entered  the 
Combahee  with  two  vessels,  and  enticing  a  large  num- 
ber of  Indians  on  board,  quickly  weighed  anchor,  and 
bore  them  away  into  slavery  in  St.  Domingo. 

If  this  first  attempt  to  colonize  Carolina  under  the 
auspices  of  Spain  had  been  successful,  it  would  have 
fastened  upon  the  province  the  paralyzing  influence 
of  the  Church  of  Kome. 

After  the  expiration  of  thirty-eight  years,  another 
attempt  was  made  to  found  a  colony  in  Carolina,  under 
the  auspices  of  France.  Admiral  de  Coligny,  having 
long  desired  to  establish  a  place  of  refuge  in  America 
to  which  his  brother  Protestants,  the  Huguenots, 
might  repair  from  the  growing  persecutions  of  their 
mother-country,  and  having  failed  in  planting  a  set- 
tlement in  1555  on  the  present  site  of  Eio  Janeiro,  in 
South  America,  planned  a  new  expedition  in  1562,  and 
placed  it  under  the  command  of  Jean  Ribault,  of 
Dieppe.  Sailing  along  the  coast  in  search  of  the 
Combahee  (Jordan),  he  entered  the  same  magnificent 
harbor  which  had  attracted  the  Spanish  colony,  and 
to  which  he  gave  the  name  of  Port  Royal;  and  choos- 
ing for  his  settlement  a  site  near  the  one  which  had 
been  selected  by  De  Ayllon,  he  erected  a  monumental- 
stone  engraved  with  the  arms  of  France,  and  built 
Fort  Charles,  the  Carolina,  in  honor  of  Charles  IX.  of 
France,  thus  giving  name  to  the  country  a  hundred 


In  South  Carolina.  13 

years  before  it  was  occupied  by  the  English,  and  called 
by  theni  Carolina  in  honor  of  Charles  II.  of  England. 

The  situation  of  this  second  colony  also  soon  be- 
came precarious,  and,  the  love  of  their  native  land 
reviving  in  the  midst  of  a  distressing  want  of  sup- 
plies and  a  growing  dissension  among  the  settlers, 
they  constructed  a  rough  brigantine — the  first  vessel 
that  was  ever  built  by  Europeans  on  the  American 
continent — in  which,  through  untold  sufferings  and 
perils  of  the  deep,  they  made  their  way  back  to  the 
shores  of  beloved  France. 

If  this  enterprise  of  Coligny  had  been  successful, 
and  the  colony  had  been  protected  and  cherished  by 
the  King  of  France,  soon  settlers  of  another  faith 
would  have  been  added  to  the  Huguenots,  and  Caro- 
lina would  have  witnessed  the  same  scenes  of  perse- 
cution as  those  which  cursed  the  mother -country. 
But  Charles  IX.  desired  not  the  preservation  of  the 
colony,  but  its  destruction  rather;  for  when  Don  Pedro 
Menendez  captured  the  Huguenots  whom  Coligny  sent 
out  three  years  afterward  to  plant  a  settlement  in  Flor- 
ida (1565),  and  hanged  them  on  trees,  with  the  inscrip- 
tion, "  I  do  not  do  this  as.  to  Frenchmen,  but  as  to 
Lutherans,"  it  was  not  only  without  a  word  of  rebuke 
or  remonstrance  from  the  king,  but  there  is  good  rea- 
son to  believe  it  was  with  the  sanction  and  connivance 
of  the  royal  court.  And  when  Chevalier  de  Gourgues 
fitted  out  an  expedition  at  his  own  expense,  and  capt- 
uring these  cruel  Spaniards,  hanged  them  in  terrible 
revenge  to  the  same  trees,  with  the  counter-inscrip- 
tion, "  I  did  not  do  this  as  to  Spaniards,  nor  as  to  infi- 
dels, but  as  to  traitors,  thieves,  and  murderers,"  instead 
of  being  rewarded  and  honored  by  his  own  govern- 
ment, he  was  even  persecuted  and  left  to  be  pursued 


14  History  of  Methodism 

with  bitter  malice  by  the  authorities  of  Spain.  He 
had  indeed  avenged  the  wrongs  done  to  Frenchmen, 
bnt  in  doing  so  he  had  at  the  same  time  avenged  the 
wrongs  done  to  Huguenots,  and  Huguenots  the  Gov- 
ernment of  France  meant  to  destroy. 

It  was  the  design  of  Providence  that  Carolina  should 
be  permanently  colonized  under  better  auspices,  and 
that  the  foundations  of  her  institutions  should  be  laid 
under  influences  more  favorable  to  freedom  of  religion 
than  any  that  might  emanate  from  the  royal  courts 
either  of  France  or  of  Spain. 

The  third  attempt  to  plant  a  colony  in  Carolina  was 
made  under  a  patent  granted  by  Queen  Elizabeth  of 
England  to  Sir  Humphrey  Gilbert,  which  at  his  death 
in  1583  was  transferred  to  his  half-brother,  Sir  Walter 
Raleigh.  Under  his  direction  a  voyage  of  exploration 
was  made  in  1584  by  Philip  Amiclas  and  Arthur  Bar- 
low, who  landed  in  July  on  the  island  of  Wocoken, 
in  Ocracock  inlet,  on  the  coast  of  North  Carolina;  and 
taking  back  with  them  two  natives  of  America,  Man- 
teo  and  Wanchese,  they  gave  such  a  glowing  account 
of  the  new-discovered  land  that  no  name  was  deemed 
so  appropriate  as  that  of.  Virginia,  in  honor  of  the 
virgin  queen. 

In  the  following  year  (1585)  Raleigh  fitted  out  a 
second  expedition,  under  the  command  of  Sir  Richard 
Grenville,  who  left  a  colony  of  one  hundred  and  eight 
persons  on  Roanoke  Island  with  Ralph  Lane  as  its 
governor;  but  such  were  the  hardships  which  they 
encountered  that  the  colonists  were  only  too  well 
satisfied  to  be  taken  home  by  Sir  Francis  Drake,  who 
in  June  of  the  following  year  visited  the  island  with 
a  fleet  of  twenty-three  vessels.  Scarcely  had  they  taken 
their  departure  when  Grenville  returned  with  supplies. 


In  South  Carolina.  15 

Having  made  a  vain  search  for  the  colonists,  and  be- 
ing unwilling  to  abandon  the  enterprise,  he  left  (1586) 
fifteen  of  his  mariners  to  keep  possession  until  they 
could  be  reinforced.  This  little  band  had  disappeared, 
murdered  it  was  believed  by  the  Indians,  when  in  the 
next  year  (1587)  a  fresh  party  of  one  hundred  and 
seventeen  arrived.  Here  soon  afterward  were  laid,  in 
honor  of  the  proprietor,  the  foundations  of  the  "  City  of 
Raleigh,"  and  here  the  first  English  child  destined 
to  see  the  light  in  America  was  born.  She  was  the 
daughter  of  Ananias  Dare,  and  the  granddaughter  of 
John  White,  governor  of  the  colony,  who  gave  her 
the  name  of  Virginia.  The  one  hundred  and  eighteen 
disappeared  like  the  fifteen  mariners  of  Grenville,  and, 
though  sought  for  at  various  times,  were  never  heard 
of  more.  Raleigh  lost  heart,  as  well  as  means,  having 
expended  about  two  hundred  thousand  dollars  in 
efforts  to  plant  his  colony,  and  made  over  his  patent 
to  a  number  of  persons  (1589),  who,  with  less  enter- 
prise than  he,  met  with  still  less  success ;  and  Carolina 
continued  but  a  waste  as  far  as  English  settlements 
were  concerned,  and  Virginia  but  a  name. 

In  1630  a  patent  for  the  territory  between  the  thirty- 
first  and  thirty-sixth  parallels  of  latitude  was  granted 
to  Robert  Heath,  and  in  1639  permanent  settlements 
were  planned  and  attempted,  but  without  success. 
Some  New  Englanders,  "in  1661,  or  thereabouts," 
entered  the  Cape  Fear  River,  and,  purchasing  from 
the  Indians  a  title  to  the  soil,  planted  an  infant  settle- 
ment on  Oldtown  Creek,  near  the  south  side  of  the 
Cape  Fear,  but  returning  home  after  a  few  years, 
"spread  a  reproach  on  the  harbor  and  the  soil." 

In  the  third  year  after  the  restoration  of  the  royal 
government  in  England,  all  previous  patents  having 


16  History  of  Methodism 

been  declared  void,  the  Province  of  Carolina,  extending 
from  the  thirty-first  to  the  thirty-sixth  degree  of  north 
latitude,  and  from  the  Atlantic  to  the  Pacific  Ocean 
was  granted  by  charter  of  Charles  II.,  bearing  date  of 
March  24, 1663,  to  Edward,  Earl  of  Clarendon;  George, 
Duke  of  Albemarle ;  William  Lord  Craven,  John  Lord 
Berkeley,  Anthony  Lord  Ashley,  Sir  George  Carteret, 
Sir  William  Berkeley,  and  Sir  John  Colleton.  At 
their  first  meeting,  held  in  May,  1663,  in  order  to 
agree  on  measures  for  executing  the  chief  objects  of 
the  patent,  the  proprietaries  formed  a  joint-stock  by 
general  contribution  for  the  transporting  of  colonists, 
and  at  the  desire  of  the  New  England  people — some 
of  whom  had  settled  on  the  south  bank  of  the  Cape 
Fear  Biver —  published  proposals  to  all  who  would 
plant  in  Carolina.  It  was  declared  that  emigrants 
would  be  allowed  to  nominate  their  governor  and 
council,  to  have  an  assembly  composed  of  the  gover- 
nor and  council,  and  delegates  of  freemen  chosen  by 
themselves  to  make  the  laws,  and  in  particular  every 
one  should  enjoy  the  most  perfect  freedom  in  religion. 
(Chalmers.)  In  subsequent  instructions  it  was  espe- 
cially enjoined  to  make  every  thing  easy  "  to  the  people 
of  New  England,  from  which  the  greatest  emigrations 
were  expected,  as  the  southern  colonies  were  already 
drained." 

In  1662  George  Durant  obtained  from  the  Yeopin 
Indians  the  neck  of  land  to  which  he  gave  name  in 
North  Carolina,  and  in  the  following  year  George 
Cathmaid  obtained  a  large  grant  of  land  upon  the 
Sound,  as  a  reward  from  Sir  William  Berkeley,  who 
was  Governor  of  Virginia,  and  joint  proprietary  of 
Carolina,  for  having  established  sixty-seven  persons 
chiefly  on  the  north-east  bank  of  the  Chowan  Biver. 


In  South  Carolina.  17 

This  oldest  considerable  settlement,  in  honor  of  Monk, 
received  the  name  of  Albemarle. 

In  letters  of  instruction  to  Sir  William  Berkeley, 
under  date  of  September  8,  1663,  the  proprietaries 
say:  "We  are  informed  that  there  are  some  people 
settled  on  the  north-east  part  of  the  River  Chowan, 
and  that  others  have  inclination  to  plant  there,  as 
also  the  larboard  side  entering  of  the  same  river,  so 
that  we  hold  it  convenient  that  a  government  be  forth- 
with appointed  for  that  colony,  and  for  that  end  we 
have  by  Captain  Whittey  sent  you  a  power  to  consti- 
tute one  or  two  governors,  and  councils,  and  other 
officers,  unto  which  power  we  refer  ourselves;  we 
having  only  reserved  the  nomination  of  a  surveyor 
and  secretary,  as  officers  that  will  be  fit  to  take  care  of 
your  and  our  interests,  the  one  by  faithfully  laying  out 
all  lands,  the  other  by  justly  recording  the  same.  The 
reason  of  giving  you  power  to  settle  two  governors— 
that  is,  of  either  side  of  the  river — one  is,  because  some 
persons  that  are  for  liberty  of  conscience  may  desire 
a  governor  of  their  own  proposing,  which  those  on  the 
other  side  of  the  river  may  not  so  well  like,  and  our 
desire  being  to  encourage  those  people  to  plant  abroad, 
and  to  stock  well  those  parts  with  planters,  incites  us 
to  comply  always  with  all  sorts  of  people  as  far  as 
we  possibly  can."  By  virtue  of  the  full  powers  thus 
conferred,  Sir  William  Berkeley  appointed  William 
Druraniond,  a  Dissenter  from  Scotland,  first  governor 
of  Albemarle,  and,  instituting  a  Carolina  assembly, 
left  the  infant  people  in  freedom  of  conscience  to  take 
care  of  themselves. 

In  October,  1667,  Samuel  Stevens  succeeded  Govern- 
or Drummond,  and  was  commanded  to  act  altogether 
by  the  advice  of  a  council  of  twelve,  six  of  whom  were 


18  History  of  Methodism 

to  be  chosen  by  the  assembly,  and  six  to  be  appointed 
by  himself.  The  assembly  was  composed  of  the  gov- 
ernor, the  council,  and  twelve  delegates  chosen  annu- 
ally by  the  freeholders,  and  was  invested  with  power 
not  only  to  make  the  laws,  but  also  with  a  large  portion 
of  the  executive  authority,  with  the  right  of  appoint- 
ing officers,  and  presenting  to  churches  the  proprie- 
taries, thus  transferring  to  the  infant  colony  the  right 
of  "patronage  and  advowson  of  all  the  churches  "  with 
which  they  were  invested  by  the  charter.    (Chalmers.) 

In  August,  1663,  several  gentlemen  of  Barbadoes 
proposed  to  establish  a  colony  south  of  the  Cape  Fear, 
and  receiving  from  the  proprietaries  the  greatest  en- 
couragement, and  in  particular  the  pledge  of  "  freedom 
and  liberty  of  conscience  in  all  religious  or  spiritual 
things,  and  to  be  kept  inviolable,"  they  fitted  out  a 
vessel  under  the  conduct  of  Hilton,  an  able  navigator 
(the  same  that  gave  name  to  Hilton  Head  in  the  neigh- 
borhood of  Beaufort),  to  explore  the  country. 

In  January,  1665,  Sir  John  Yeamans  was  appointed 
governor  of  the  territory  then  called  Clarendon, 
stretching  from  the  Cape  Fear  to  the  Saint  Matheo 
(Saint  Johns  in  Florida),  and  in  the  autumn  of  the 
same  year,  conducting  a  band  of  emigrants  from  Bar- 
badoes, began  to  lay  the  foundations  of  a  new  settle- 
ment near  that  of  the  New  Englanders.  The  same 
constitution  was  established,  and  the  same  powers 
conferred  on  this  colony  as  those  which  had  made 
Albemarle  happy. 

In  good  truth  it  may  be  said  that  in  Carolina  "  the 
child  of  ecclesiastical  oppression  was  swathed  in  inde- 
pendence," since  three  separate  and  distinct  colonies 
were  established  upon  the  broad  foundation  of  a  regu- 
lar system  of  freedom  of  every  kind,  which  it  was 


In  South  Carolina.  19 

deemed  necessary  by  the  proprietaries  to  offer  to  em- 
igrants to  induce  them  to  encounter  the  difficulties  of 
planting  in  a  foreign  land. 

In  1669  the  proprietaries  turned  their  attention  to 
the  settlement  of  a  fourth  colony  in  the  southern  part 
of  the  province.  The  limits  of  the  province  had  been 
enlarged  by  a  second  charter,  granted  June  13,  1665, 
so  as  to  embrace  all  the  land  lying  between  twenty- 
nine  degrees  and  thirty-six  degrees  thirty  minutes, 
north  latitude — a  territory  extending  seven  and  one- 
half  degrees  from  north  to  south,  and  more  than  forty 
degrees  from  east  to  west — comprising  the  whole  of 
North  and  South  Carolina,  Georgia,  Tennessee,  Alaba- 
ma, Mississippi,  Louisiana,  Arkansas,  much  of  Florida 
and  Missouri,  nearly  all  of  Texas,  and  a  large  portion 
of  Mexico ;  to  which  immense  domain  were  added,  by 
a  third  charter  in  1667,  the  Bermuda  Islands. 

More  than  six  years  had  elapsed  since  the  royal  sig- 
nature had  been  given  to  the  charter,  and  it  was  now 
deemed  proper  to  establish  a  form  of  government  com- 
mensurate in  its  dignity  with  the  vastness  of  the  em- 
pire which  the  germs  of  existing  colonies  encouraged 
their  imagination  to  anticipate  in  the  future.  It  must 
be  agreeable  to  monarchy,  free  from  too  numerous  a 
democracy,  and  pleasing  to  Dissenters.  The  Earl  of 
Shaftesbury,  who  in  the  year  1662  was  found  battling 
in  the  British  Parliament  in  opposition  to  the  Bill  of 
Uniformity,  was  deputed  by  his  associates  to  frame  a 
system  of  laws  suitable  for  the  province.  He  sum- 
moned to  his  aid,  in  this  most  difficult  and  delicate 
work,  the  celebrated  philosopher  John  Locke,  whose 
friendship  he  valued,  and  whose  distinguished  abili- 
ties he  held  in  profound  admiration. 

Mr.  Locke  was  a  man  of  piety  as  well  as  of  learning. 


20  History  of  Methodism 

He  chose  the  word  of  God  as  the  book  of  his  study  and 
the  rule  of  his  life.  He  was  the  well-known  friend 
and  avowed  advocate  of  religious  freedom,  and  was 
accustomed  to  say  that  "at  the  day  of  judgment  it 
would  not  be  asked  whether  he  was  a  follower  of  Xai- 
ther  or  of  Calvin,  but  whether  he  embraced  the  truth 
in  the  love  of  it."  In  the  Fundamental  Constitutions 
which  he  framed,  the  perplexing  problem  of  a  union 
between  Church  and  State  was  solved  not  by  giving 
a  legal  preference  to  one  sect  or  denomination  over 
another,  but  by  making  the  national  religion  of  the 
province  broad  enough  to  embrace  in  the  enjoyment 
of  equal  rights  and  privileges  each  and  every  Church 
of  seven  or  more  persons  agreeing  in  any  religion,  and 
subscribing  to  the  three  following  terms  of  communion: 

"1.  That  there  is*  a  God. 

"  2.  That  God  is  to  be  publicly  worshiped. 

"  3.  That  it  is  lawful,  and  the  duty  of  every  man 
being  thereunto  called  by  those  that  govern,  to  bear 
witness  to  the  truth." 

In  his  view,  Jews,  heathens,  and  other  dissenters 
from  the  purity  of  the  Christian  religion,  if  not  kept 
at  a  distance  from  it  by  legal  discriminations  against 
them,  "  would  have  better  opportunity  of  acquainting 
themselves  with  the  truth  and  reasonableness  of  its 
doctrines  and  the  peaceableness  and  inoffensiveness 
of  its  professors,  and  by  good  usage,  and  persuasion, 
and  all  those  convincing  methods  of  gentleness  and 
meekness  suitable  to  the  rules  and  designs  of  the  gos- 
pel, would  be  won  over  to  embrace  and  unfeignedly 
receive  the  truth." 

The  proprietaries  approved  and  signed,  July  21, 
1669,  the  Fundamental  Constitutions,  as  drawn  by  Mr. 
Locke,  and  the  original  copy,  which  was  given  by 


In  South  Carolina.  21 

them  to  the  first  band  of  emigrants,  is  still  preserved 
— in  the  handwriting,  it  is  believed,  of  Mr.  Locke — in 
the  Charleston  Library  (Rivers).  Thus  these  states- 
men, who  successfully  advocated  in  England  the  pas- 
sage of  the  Act  of  Uniformity  in  16G2,  and  of  the 
Five-mile  Act  in  1665,  and  were  enforcing  these  laws 
with  relentless  cruelty  in  the  parent  country,  gave 
their  signatures  in  1669  to  a  document  that  pledged 
to  Dissenters  perfect  freedom  of  religion  and  worship, 
as  an  inducement  to  plant  a  fourth  colony  in  Carolina. 
While  they  silenced  men  like  John  Owen,  and  filled 
the  prisons  of  England  with  such  victims  as  Baxter, 
Bunyan,  Alleine,  and  John  Wesley  of  Whitchurch 
(the  grandfather  of  the  founder  of  Methodism),  they 
offered  full  liberty  of  conscience  and  ample  protection 
to  every  variety  of  religious  opinion  in  their  province. 
Thus  they  impeached  the  wisdom  and  good  faith  of 
their  home  administration  by  the  implied  avowal  that 
diversities  of  opinion  and  worship  may  peaceably  co- 
exist in  the  same  society,  and  that  freedom  of  religion 
is  the  surest  means  of  making  a  commonwealth  flour- 
ish and  a  country  appear  desirable  to  its  inhabitants. 
In  a  subsequent  revision  of  these  Constitutions,  Arti- 
cle XCVI.  was  interpolated  (the  authorship  of  which 
Mr.  Locke  disavowed),  granting  toleration  to  Dissent- 
ers, and  making  the  Church  of  England  the  national 
religion  of  Carolina,  and  alone  entitled  to  receive  pub- 
lic maintenance  from  the  Colonial  Assembly.  This 
change  was  a  vital  one  to  Dissenters,  and  the  new  Con- 
stitutions, because  they  violated  original  stipulations 
with  the  colonists,  were  promptly  and  resolutely  re- 
jected throughout  the  province.  Four  successive 
modifications  of  these  Constitutions  were  made  to 
render  them  acceptable  to  the  people;  but,  claiming 


22  History  of  Methodism 

that  the  original  copy  was  genuine  and  of  binding 
force,  they  perseveringly  refused  to  recognize  the  au- 
thority of  any  of  them,  till  at  length,  in  April,  1693, 
the  proprietaries  resolved,  "  That  as  the  people  have 
declared  they  would  rather  be  governed  by  the  powers 
granted  by  the  charter,  without  regard  to  the  Funda- 
mental Constitutions,  it  will  be  for  their  quiet  and  the 
protection  of  the  well-disposed  to  grant  their  request." 

Attracted  by  the  natural  advantages  of  a  land  dis- 
tinguished as  "  the  beauty  and  envy  of  North  America," 
the  Cavaliers  of  England  began  to  emigrate,  in  order 
that  they  might  repair  fortunes  wasted  by  the  wars 
of  Cromwell;  and  drawn  by  the  security  given  in  the 
fundamental  laws,  and  under  the  sanction  of  the  char- 
ter, for  perfect  freedom  and  equality  in  matters  of  re- 
ligion, the  persecuted  of  all  countries  flocked  to  it  as 
an  asylum  from  the  evils  of  intolerance. 

Under  the  conduct  of  William  Sayle,  a  Dissenter, 
who  was  appointed  by  the  proprietaries  the  first  gov- 
ernor of  the  colony,  July  26, 1669,  and  of  Joseph  VV  est, 
wdio  was  sent  out  as  their  commercial  agent,  the  first 
band  of  emigrants — composed  for  the  most  part  of 
English  Dissenters  and  a  few  Huguenots,  provided 
with  every  thing  thought  necessary  for  a  new  settle- 
ment— set  sail  for  Carolina  in  January,  1670.  Touch- 
ing at  Kinsale  in  Ireland,  to  obtain  from  twenty-five 
to  thirty  servants  for  a  plantation  to  be  opened  for 
the  proprietaries,  under,  the  direction  of  Mr.  West, 
and  also  at  Barbadoes  to  procure  suitable  seeds  and 
plants  for  the  new  colony,  they  reached  Port  Royal 
harbor  on  the  17th  of  March,  and  landed  on  Beau- 
fort Island,  where  about  one  hundred  years  before, 
in  the  like  search  for  a  cover  f jom  the  storms  of  per- 
secution, the  Huguenots  had  engraved  the  lilies  of 


In  South  Carolina.  23 

France  and  erected  the  Fortress  of  Carolina.  After  a 
delay  of  a  few  days,  they  sailed  round  into  Ashley 
River,  in  April,  1G70,  and  on  the  west  bank  of  the 
river,  at  the  month  of  Wappoo  Creek,  at  a  point  "  con- 
venient for  tillage  and  pasturing,"  they  selected  their 
resting-place,  and  began  to  lay  the  foundations  of  Old 
Charlestown. 

As  early  as  1672  the  neck  of  land  between  the  two 
rivers,  to  which  the  names  of  Shaftesbury  (Ashley 
Cooper)  had  been  given,  contained  a  few  settlements, 
and  Governor  Yeamans  had  a  site  for  a  new  town 
marked  off,  which  took  the  name  of  Oyster  Point 
Town;  and  as  this  location  afforded  better  advantages 
for  commerce  than  the  site  originally  chosen,  it  sup- 
planted it  in  1680,  and  losing  its  former  name  was  at 
first  called  New  Charlestown,  then,  in  1682,  Charles- 
town,  and  in  after-years  Charleston;  though  it  was 
recognized  by  act  of  incorporation  only  in  1783,  after 
the  lapse  of  more  than  a  century.  "The  town,"  says 
Thomas  Ash,  in  1682,  "  is  regularly  laid  out  into  large 
and  caj)acious  streets.  In  it  they  have  reserved  con- 
venient places  for  the  building  of  a  church,  town- 
house,  and  other  public  structures,  an  artillery-ground 
for  the  exercise  of  their  militia,  and  wharfs  for  the 
convenience  of  their  trade  and  shipping."  "At  this 
town,  in  November,  1680,"  says  Samuel  Wilson,  "  there 
rode  at  one  time  sixteen  sail  of  vessels,  some  of  which 
were  upward  of  two  hundred  tons,  that  came  from  vari- 
ous parts  of  the  king's  kingdom  to  trade  there." 

In  August,  1671,  the  ship  Blessing,  under  the  com- 
mand of  Captain  Matthias  Halsted,  brought  over  a 
second  band  of  emigrants,  for  whom  Newtown  was 
laid  out,  on  Stono  River,  westward  of  Charleston; 
and  in  December  of  the  same  year  the  Blessing  and 


24  History  of  Methodism 

Phenix  brought  a  number  of  Dutch  emigrants  from 
New  York,  who  first  built  and  occupied  Jamestown 
on  James  Island,  but  afterward  spread  themselves 
through  the  other  settlements. 

Sir  John  Yeamans,  having  left  his  colony  on  the 
Cape  Fear  and  returned  to  Barbadoes,  soon  after  (1671) 
joined  the  colony  established  by  William  Sayle,  and 
brought  with  him  the  first  negro  slaves  who  were  ever 
seen  in  Carolina.  He  was  appointed  governor  of  the 
province  April  19,  1672;  and  the  colonists  whom  he 
had  planted  on  the  Cape  Fear,  following  him  to  the 
Ashley,  the  old  settlement  was  deserted  and  relapsed 
again  into  a  wilderness.  Small  parties  of  emigrants 
continued  to  come  into  the  new  colony  by  almost  every 
vessel,  and  the  proprietaries  sought  by  every  means 
in  their  power  to  add  to  their  number,  so  that  in  1682 
the  population  amounted  to  about  twenty-five  hun- 
dred. "At  our  being  there  (1680),"  says  Thomas  Ash, 
two  years  afterward,  "there  was  judged  to  be  one 
thousand  or  twelve  hundred  souls;  but  the  great  num- 
ber of  families  from  England,  Ireland,  Barbadoes, 
Jamaica,  and  the  Caribbees,  which  daily  transport 
themselves  thither,  have  more  than  doubled  that 
number." 

The  plan  of  co-extending  settlements  and  religious 
instruction,  by  making  the  Church  and  minister  ap- 
j)endages  to  every  town  and  place  newly  occupied, 
was  not  common  in  Carolina,  and  for  more  than 
twenty  years  from  the  planting  of  the  colony  divine 
service  was  but  irregularly  performed,  and  almost  en- 
tirely confined  to  the  city  of  Charleston.  "Without 
the  advantages  of  public  worship,  and  of  schools  for 
the  education  of  their  children.,  the  people,  scattered 
through  a  forest,  were  in  great  danger  of  sinking  soon 


In  South  Carolina.  25 

by  degrees  into  the  same  state  of  ignorance  and  bar- 
barism with  the  natural  inhabitants  of  the  wilderness, 
which  they  came  to  occupy  and  reclaim.  The  first 
minister  in  the  colony  was  the  Rev.  Atkin  William- 
son, whose  arrival  was  about  1680,  and  Originall  Jack- 
son and  his  wife  Meliscent  executed  to  him  a  deed  of 
gift,  January  14, 1682,  of  four  acres  of  land  for  a  house 
of  worship  to  be  erected,  in  which  he  might  conduct  wor- 
ship according  to  the  form  and  liturgy  of  the  Church 
of  England.  The  first  church  erected — according  to 
Rivers  and  Dr.  Dalcho  in  1682,  but  according  to  Dr. 
Ramsay  in  1690,  and  occupying  the  site  reserved  for 
that  purpose  when  Oyster  Point  Town  was  laid  out  by 
Governor  Yeamans  in  1672,  and  which  was  the  same 
as  that  on  which  St.  Michael's  now  stands — was  built 
of  black  cypress,  on  a  brick  foundation,  and  had  for 
its  distinctive  name  St.  Philip's,  though  it  was  com- 
monly called  the  English  Church.  After  Mr.  Will- 
iamson, "  one  Mr.  Warmel  was  sent  over  "  (Oldmixon), 
of  whose  ministerial  labors  nothing  is  known.  Tho 
third  Church  of  England  minister  in  the  colony  was 
the  Rev.  Samuel  Marshall,  whose  amiable  character 
and  great  merit  are  attested  by  the  readiness  with 
which  the  Dissenters  voted  him  an  annual  salary  as 
rector  of  St.  Philip's.  He  died  in  1696,  and  was  soon 
succeeded  by  the  Rev.  Edward  Marston,  a  man  of 
ability  and  liberal  feelings  toward  Dissenters,  and 
who,  for  his  spirited  opposition  to  the  oppressive  acts 
of  Assembly  against  them  in  1704,  was  arraigned  be- 
fore the  Board  of  Lay  Commissioners  in  1705,  and  de- 
prived of  his  living. 

More  than  twenty  years  had  passed  away  in  the  en- 
joyment by  the  colonists  of  that  equality  among  all 
religious  denominations  contemplated  in  the  scheme 


2fi  History  of  Methodism 

of  Shaftesbury  and  Locke,  when  the  Dissenters,  in  no 
fear  of  having  the  Church  of  England  made  the  na- 
tional religion  of  the  province,  since  no  motion  to  that 
end  had  at  any  time  been  brought  forward  in  the  As- 
sembly, and  in  particular  with  no  thought  of  opening 
the  way  to  so  vital  a  change  in  the  fundamental  law, 
granted,  in  1694,  by  legislative  act,  with  the  approval 
of  the  Governor,  Joseph  Blake,  who  was  also  a  Dis- 
senter, to  Samuel  Marshall,  the  rector  of  St.  Philip's 
Church,  and  to  his  successors,  a  salary  of  one  hundred 
and  fifty  pounds  sterling  per  annum,  with  a  house  and 
glebe  and  two  servants.  This  act  of  Christian  recog- 
nition and  generous  liberality  on  the  part  of  the 
Dissenters  "  being  notoriously  known  to  be  above  two- 
thirds  of  the  people,  and  the  richest  and  soberest 
among  them,"  was  duly  appreciated  not  only  by  Mr. 
Marshall  and  his  successor,  Edward  Marston,  but  also 
by  the  better  class  of  Episcopalians  in  general,  and 
had  the  happy  effect  of  diffusing  for  a  time  feelings 
of  harmony  and  mutual  good- will  throughout  the 
province. 

Bat  in  1703,  Sir  Nathaniel  Johnson,  a  bigoted  prel- 
atist,  was  appointed  Governor,  and  conspired  with 
ex-Governor  James  Moore,  whom  he  made  attorney- 
general,  and  Nicholas  Trott,  to  whom  he  gave  the  office 
of  chief -justice,  by  means  of  "  undue  elections,"  and 
the  blending  of  religious  controversy  with  political 
questions,  to  make  the  Church  of  England  the  estab- 
lished religion  of  the  colony.  James  Moore,  oppressed 
with  poverty,  had  sought  the  office  of  Governor  in 
1700  to  enrich  himself,  and  had  procured  a  bill  to  be 
introduced  in  the  Assembly  of  that  year,  regulating 
the  Indian  trade,  which,  if  it  had, passed,  would  have 
secured  to   him   the   benefit  of   that  lucrative  com- 


In  South  Carolina.  27 

nierce.  The  bill,  however,  was  promptly  rejected,  and 
he  forthwith  prorogued  the  Assembly.  A  new  one 
was  called  in  the  autumn  of  1701,  and  though  the  right 
of  electing  was  in  the  freeholders  only,  he  influenced 
the  sheriff  to  return  the  votes  of  strangers,  servants, 
aliens,  and  even  mulattoes  and  negroes.  Having  by 
this  means  obtained  an  Assembly  composed  of  men 
"  of  no  sense  and  credit,"  who  would  vote  as  he  would 
have  them,  he  procured  the  passage  of  an  act  for  fit- 
ting out  an  expedition  against  St.  Augustine,  the  ob- 
ject of  which  was  "  no  other  than  catching  and  making 
slaves  of  Indians  for  private  advantage."  The  expe- 
dition, however,  was  involved  in  disaster,  and  entailed 
a  debt  of  six  thousand  pounds  sterling  upon  the  col- 
ony. The  Assembly,  which  during  his  absence  had 
been  prorogued,  was  again  called  together  on  his  re- 
turn, and,  taking  into  consideration  the  questions  of 
the  public  debt  and  irregularity  in  the  elections,  great 
debates  and  divisions  arose,  which,  like  a  flame,  grew 
greater  and  greater,  and  at  length  terminated  in  a  riot 
in  which  divers  members  of  the  body,  and  others  who 
sympathized  with  them,  were  assaulted  and  had  their 
lives  put  in  peril.  At  this  juncture  Sir  Nathaniel 
Johnson  was  appointed  Governor  (1703),  and  "by 
chemical  wit,  zeal,  and  art,  he  transmuted  and  turned 
this  civil  difference  into  a  religious  controversy;  and 
so,  setting  up  a  standard  for  those  called  High-church, 
ventured  to  exclude  all  the  Dissenters  out  of  the  As- 
sembly as  being  those  principally  that  were  for  a  strict 
examination  into  the  grounds  and  causes  of  the  mis- 
carriage of  the  St.  Augustine  expedition."  When  the 
time  of  a  new  election  came  "the  conspirators"  re- 
solved to  procure  an  Assembly  of  the  same  complexion 
as  that  of  Governor  Moore's  time;  and  all  his  illegal 


28  History  of  Methodism 

practices  were  with  more  violence  repeated  and  openly 
avowed  by  Governor  Johnson  and  his  friends.  "Jews, 
strangers,  sailors,  servants,  negroes,  and  almost  every 
Frenchman  in  Craven  and  Berkeley  comities,  came 
down  [to  Charleston]  to  elect,  and  their  votes  wer<3 
taken,  and  the  persons  by  them  voted  for  were  re- 
turned by  the  sheriffs."  The  Assembly,  being  thus 
illegally  constituted,  proceeded,  under  the  influence 
and  direction  of  the  conspirators,  to  exclude  all  Dis- 
senters from  any  Assembly  that  should  be  chosen  for 
the  time  to  come  by  the  passage  of  an  act,  May  6, 
1704,  requiring  as  an  antecedent  qualification  to  their 
becoming  members  that  they  should  conform  to  the 
religious  worship,  and  take  the  sacrament  of  the  Lord's 
Supper  according  to  the  rites  and  usages  of  the  Church 
of  England.  As  a  majority  of  the  members  en- 
gaged in  this  work  of  legislation,  according  to  the 
statement  of  Edward  Marston,  were  constant  absentees 
from  Church,  and  about  one-third  of  them  had  never 
taken  the  sacrament  at  all,  and  did  not  wish  to  exclude 
themselves,  they  declared  by  the  same  act  all  High- 
churchmen  eligible  to  seats  in  any  future  Assembly, 
if  for  twelve  months  next  preceding  they  had  not  taken 
the  sacrament  in  any  dissenting  congregation.  This 
act  evoked  the  just  condemnation  and  criticism  of  the 
rector  of  St.  Philip's:  "  I  cannot  think  it  will  be  much 
for  the  credit  and  service  of  the  Church  of  England 
here  that  such  provisions  should  be  made  for  admit- 
ting the  most  loose  and  profligate  persons  to  sit  and 
vote  in  the  making  of  the  laws."  This  Assembly 
stopped  not  here,  but  arrogating  to  itself  a  supreme 
regard  for  the  interests  of  religion,  although,  accord- 
ing to  the  testimony  of  ex-Governor  Thomas  Smith, 
its  members  "  were  some  of  the  most  profanest  in  the 


In  South  Carolina.  29 

country  themselves,"  passed  an  act  against  blasphemy 
and  profaneness,  with  the  view  of  bringing  reproach 
upon  Dissenters,  and  declared,  Nov.  4,  1704,  the 
Church  of  England  the  established  religion  of  the 
province,  and  appointed  twenty  lay  commissioners — 
eleven  of  whom  had  never  been  known  to  take  the 
sacrament — with  full  powers  to  exercise  ecclesiastical 
jurisdiction,  and  deprive  at  pleasure  ministers  of  their 
livings.  "It  is  stupendous  to  consider,"  said  John 
Archdale,  the  Quaker  Governor  of  1695,  in  review  of 
this  work  of  legislation,  "  how  passionate  and  prepos- 
terous zeal  not  only  veils  but  stupefies  oftentimes  the 
rational  powers." 

From  these  illegal  and  oppressive  acts  the  Dissent- 
ers appealed  to  the  Parliament  of  England.  The 
grounds  of  their  appeal  were  duly  considered  by  the 
House  of  Lords.  The  acts  in  question  were  adjudged 
to  be  in  violation  of  the  charter,  and  therefore  illegal 
and  arbitrary,  and  they  voted  an  address  to  the  "  good 
Queen  Anne,"  humbly  beseeching  her  majesty  "to 
use  the  most  effectual  methods  to  deliver  the  said 
province  from  the  arbitrary  oppressions  under  which 
it  now  lies,"  to  which  the  queen  graciously  responded, 
signifying  her  readiness  "to  do  all  in  her  power  to 
relieve  her  subjects,"  and  accordingly  declared,  June 
10,  1706,  the  acts  to  be  null  and  void,  and  even  di- 
rected the  crown  lawyers  to  inform  themselves  fully 
concerning  the  necessary  measures  for  revoking  the 
charter. 

When  the  Assembly,  which  had  been  chosen  for 
1706,  under  the  qualifying  act  which  excluded  Dis- 
senters, had  learned  the  action  of  the  home  govern- 
ment, they  repealed  the  oppressive  acts  of  1701,  but 
passed  a  new  Church  Act  (Statutes,  Yol.  II.,  p.  282), 


30  History  of  Methodism 

which  remained  the  law  of  the  colony  till  the  Ameri- 
can Revolution.  "Now  as  the  civil  power  doth  en- 
danger itself  by  grasping  at  more  than  its  essential 
right  can  justly  and  reasonably  claim,  so  the  High- 
church,  by  overtopping  its  power  in  too  great  a  sever- 
ity, in  forsaking  the  golden  rule  of  doing  as  they 
would  be  done  by,  may  so  weaken  the  foundation  of 
the  ecclesiastical  and  civil  state  of  that  country  (Car- 
olina), that  so  they  may  both  sink  into  a  ruinous  con- 
dition by  losing  their  main  sinews  and  strength,  which, 
as  Solomon  saith,  lies  in  the  multitude  of  its  inhabit- 
ants ;  and  this  I  am  satisfied  in,  and  have  some  exper- 
imental reason  for  what  I  say,  that  if  the  extraordi- 
nary fertility  and  pleasantness  of  the  country  had  not 
been  an  alluring  and  binding  obligation  to  most  Dis- 
senters there  settled,  they  had  left  the  High-church 
to  have  been  a  prey  to  the  wolves  and  bears,  Indians 
and  foreign  enemies."     (Archdale.) 

During  the  first  thirty  years  of  its  history  "  there 
was  scarce  any  face  of  the  Church  of  England  in  this 
province"  (Humphrey),  and,  for  any  success  it  may 
have  had  for  the  thirty  years  following,  it  was  chiefly 
indebted  to  the  assistance  furnished  by  the  Society  for 
Propagating  the  Gospel  in  Foreign  Parts,  chartered 
June  16,  1700,  by  William  III.  of  England.  The 
Rev.  Samuel  Thomas  was  sent  out  to  the  colony  by 
this  society,  in  1702,  as  a  missionary  to  the  Yamassee 
Indians,  but  was  appointed  by  Governor  Nathaniel 
Johnson  to  succeed  the  Rev.  Mr.  Corbin  in  minister- 
ing to  the  families  settled  on  the  three  branches  of 
the  Cooper  River,  and  to  make  Goose  Creek  the  chief 
place  of  his  residence.  If  we  accept,  however,  the 
statements  of  Oldmixon  and  the  Rev.  Mr.  Marston, 
this  first  selection  of  a  missionary  was  by  no  means 


In  South  Carolina.  31 

fortunate,  for  he  was  the  occasion  of  the  ill  usage 
which  resulted  in  the  derangement  of  the  Rev.  Mr. 
Warmel  and  of  the  Rev.  Mr.  Kendal,  who  came  into 
the  colony  a  few  years  before  him.  The  Rev.  Mr. 
Marston,  in  his  letter  to  the  Rev.  Dr.  Stanhope,  says 
of  him:  "The  best  service  your  society  can  do  this 
young  man,  Mr.  Thomas,  is  to  maintain  him  a  few 
years  at  one  of  our  universities,  where  he  may  better 
learn  the  principles  and  government  of  the  Church  of 
England,  and  some  other  useful  learning  which  I  am 
afraid  he  wants."  This  society,  besides  founding  two 
free  schools  in  1710 — viz.,  one  in  Charleston  and  one, 
at  Goose  Creek,  and  maintaining  them  at  their  own 
expense — sent  out  ministers  to  each  of  the  parishes 
into  which  the  province  had  been  divided  by  acts  of 
"Assembly.  In  addition  t<  >  j  >aying  in  part  the  salary  of 
the  rector  of  St.  Philip's,  they  supported  these  minis- 
ters and  their  successors  for  about  fifty  years — viz., 
the  Rev.  Mr.  Dunn  to  St.  Paul's,  in  1705;  the  Rev.  Dr. 
Le  Jeau  to  Goose  Creek,  in  1706;  the  Rev.  Mr.  Maule 
to  St.  John's,  and  the  Rev.  Mr.  Wood  to  St.  Andrew's, 
in  1707;  the  Rev.  Mr.  Hasell  to  St.  Thomas's,  in  1709; 
the  Rev.  Mr.  Lapiere  to  St.  Denis's  (taken  by  divis- 
ion from  St.  Thomas's),  in  1711;  the  Rev.  Mr.  Jones 
to  Christ  Church,  in  1712;  the  Rev.  Mr.  Guy  to  St. 
Helen's,  and  the  Rev.  Mr.  Osborn  to  St.  Bartholo- 
mew's, in  1713;  the  Rev.  Mr.  Tustian  to  St.  Georg  £s 
(taken  by  division  from  St.  Andrew's),  in  1719;  the 
Rev.  Mr.  Pouderous  to  St.  James's,  Santee,  in  1720, 
and  the  Rev.  Mr.  Morritt  to  Prince  George's,  in  1728. 
The  first  house  of  worship,  according  to  the  forms 
of  the  Church  of  England,  out  of  Charleston,  was 
built  in  1703,  on  Pompion  Hill,  in  the  parish  of  St. 
Thomas  and  St.  Denis.      Charleston  continued  one 


32  History  of  Methodism 

parish  till  1751,  when,  by  division,  St.  Michael's  was 
formed.  In  169-1  Mrs.  Af  ra  Coming  gave  to  the  Church 
seventeen  acres  of  land  then  adjoining  Charleston, 
and  afterward  included  in  it,  which  constituted  the 
glebe  of  St.  Philip's  and  St.  Michael's. 

In  1707  the  Bishop  of  London  (Dr.  Compton)  be- 
ing anxious  to  appoint  to  St.  Philip's  a  man  of  pru- 
dence and  experience,  to  serve  both  as  rector  of  the 
parish  and  his  commissary,  to  have  the  inspection  and 
control  of  Church  matters  in  the  province,  selected 
for  that  place  and  office  the  Bev.  Gideon  Johnston,  on 
the  recommendation  of  the  Archbishop  of  Dublin,  the 
Bishop  of  Killaloe  and  the  Bishop  of  Elphin  also 
concurring,  in  which  "his  grace  assured  him  that  he 
had  known  Mr.  Johnston  from  a  child,  and  did  testify 
he  had  maintained  a  fair  reputation  and  was  the 
son  of  a  worthy  clergyman  in  Ireland;  that  he  dared 
answer  for  his  sobriety,  diligence,  and  ability,  and 
doubted  not  but  he  would  execute  his  duty  so  as  to 
merit  the  approbation  of  all  with  whom  he  should  be 
concerned."  Mr.  Johnston,  the  first  commissary,  con- 
tinued to  officiate  at  St.  Philip's,  in  Charleston,  till 
April,  1716,  when,  on  going  down  in  a  sloop  to  take 
leave  of  Governor  Craven,  then  leaving  for  England 
in  a  British  man-of-war,  the  sloop  was  capsized,  and 
by  a  remarkable  coincidence  he  lost  his  life  at  the 
very  spot  where,  on  his  first  arrival  in  Carolina,  it  was 
placed  in  imminent  peril.  He  was  succeeded  by  the 
Bev.  Alexander  Garden,  who  continued  to  act  as  rec- 
tor of  St.  Philip's  and  commissary  of  the  Bishop  of 
London  till  1753. 

The  whole  number  of  Episcopal  ministers  who  set- 
tled in  Carolina  prior  to  1731  is  .not  accurately  known, 
but  from  that  year  till  1775,  when  the  American  Bev- 


In  South  Carolina.  33 

olutiou  commenced,  the  aggregate  number  was  one 
hundred  and  two. 

The  French  Protestant  Church  in  Charleston  was 
an  offshoot  of  the  Church  of  Pons  in  France,  and  was 
founded  in  1686  by  the  Kev.  Elias  Priolau  in  conjunc- 
tion with  the  Kev.  Florente  Philippe  Trouillart,  who 
were  its  first  ministers,  and  served  the  Church  as  col- 
leagues. The  ruin  of  the  Protestants  had  been  some 
years  before  resolved  on  in  France.  "  If  God  spares 
him  "  [Louis  XIV.],  said  Madame  de  Maintenon, "  there 
will  be  only  one  religion  in  his  kingdom; "  and  in  pur- 
suance of  this  determination,  the  Revocation  of  the 
Edict  of  Nantes  was  signed  at  Fontainebleau  October 
22,  1685,  all  churches  of  the  Protestants  were  ordered 
to  be  demolished,  their  religious  worship  was  pro- 
hibited, and  their  ministers  required  to  leave  the 
country  in  fourteen  days  on  pain  of  the  galleys. 
About  six  months  afterward,  on  the  15th  of  April, 
while  their  enemies  were  demolishing  the  church, 
Priolau,  having  assembled  the  Protestants  who  had 
resisted  all  the  ordeals  of  persecution,  addressed  them 
in  touching  words  of  valedictory,  and  amidst  the  tears 
of  the  people  left  Pons  for  Carolina  with  a  consider- 
able portion  of  his  congregation.  Isaac  Mazyck,  who 
is  reckoned  as  one  of  the  founders  of  the  Huguenot 
Church  in  Charleston,  to  which  he  left  by  will  one 
hundred  pounds  sterling  for  the  support  of  its  minis- 
ters, makes  in  his  family  Bible,  under  date  of  1685, 
this  record:  "  God  gave  me  the  blessing  of  coming  out 
of  France,  and  of  escaping  the  cruel  persecution  carried 
on  there  against  the  Protestants;  and  to  express  my 
thanksgiving  for  so  great  a  blessing,  I  promise,  please 
God,  to  observe  the  anniversary  of  that  day  by  a  fast." 
The  correctness  of  this  early  date  assigned  for  its  or- 


34  History  of  Methodism 

ganizatiou  is  attested  by  tlie  fact  that  Caesar  Moze  be- 
queathed, June  20,  1687,  to  this  Church  of  Protestant 
French  refugees  thirty-seven  livres  (trente  sept  lieures) 
to  assist  in  building  a  house  of  worship  in  the  neigh- 
borhood of  his  plantation  on  the  eastern  branch  of 
Cooper  River. 

Prior  to  this  date  many  Huguenots  had  entered  the 
colony.  At  the  redistribution  of  lots  in  old  Charles- 
town,  July  22,  1672,  their  names  appear  among  the 
freeholders ;  from  year  to  year  grants  continued  to  be 
made  to  Huguenots,  and  in  1680,  Charles  II.,  in  re- 
sponse to  a  petition  from  Rene  Petit  for  transporting 
French  Protestant  families  to  Carolina,  sent  out  forty- 
five  refugees  at  his  own  expense,  in  the  frigate  Rich- 
mond, and  a  yet  larger  number  in  another  vessel  at 
the  expense  of  the  government.  These  French  refu- 
gees planted  on  the  east  side  of  Cooper  River  a  settle- 
ment which  was  called  Orange  Quarter,  from  the 
principality  of  that  name  in  Avignon  in  France,  and 
afterward  the  Parish  of  St.  Denis,  from  the  battle- 
field in  the  vicinity  of  Paris,  where  Admiral  Coligny 
and  the  Prince  of  Condi  met  the  Catholic  forces  in 
hostile  array  and  slew  their  commander,  Montmorency. 
In  the  course  of  five  years  some  thirty-two  families 
had  gathered  in  this  quarter,  and  in  continuance  of 
their  former  occupation,  and  in  compliance  with  the 
wishes  of  the  proprietaries,  engaged  in  the  culture  of 
the  vine  and  the  olive,  and  the  manufacture  of  wine, 
oil,  and  silk.  They  had  the  advantages  of  public 
worship  only  as  occasionally  performed  by  the  Rev. 
Mr.  Priolau,  of  Charleston,  who  owned  a  plantation  in 
the  neighborhood,  till  they  came  under  the  pastoral 
care  of  the  Rev.  Mr.  Lapiere.  The  settlement  at  the 
first  division  of  the  country  into  parishes  was  in  St. 


In  South  Carolina.  35 

Thomas,  and  as  the  first  Episcopal  church  built  out  of 
Charleston  in  1703,  on  Pompion  Hill,  and  the  new 
parish  church,  completed  in  1709,  were  both  convenient, 
the  young  men  of  French  parentage  who  understood 
English  constantly  attended  on  the  ministry  of  the 
Rev.  Mr.  Hasell.  "  The  books  the  society  sent  out  to 
be  distributed  by  him  were  of  great  use,  especially  the 
Common  Prayer  books,  given  to  the  young  people  of 
the  French  and  to  Dissenters'  children."  (Humphrey.) 
The  greater  part,  however,  continued  to  meet  together 
in  a  church  of  their  own,  built  in  1708,  whenever  they 
had  a  French  minister  among  them ;  but  finding  them- 
selves unable  to  support  a  regular  pastor,  they  made 
application  to  the  Assembly  to  be  made  a  separate 
parish,  and  to  have  a  minister  episcopally  ordained 
who  should  use  the  liturgy  of  the  Church  of  England, 
and  preach  to  them  in  French.  Thus  this  Huguenot 
Church  of  Orange  Quarter  was  absorbed  by  the  Church 
of  England. 

There  was  another  small  settlement  of  Huguenots 
on  Goose  Creek,  which  was  perhaps  older  than  the 
one  in  Orange  Quarter,  but  they  never  formed — as  far 
as  is  known — any  Church  organization. 

The  third  settlement  of  Huguenots,  out  of  Charles- 
ton, was  planted  on  the  western  branch  of  Cooper 
Kiver,  by  Anthony  Cordes,  M.D.,  who  landed  in 
Charleston  in  1686.  It  was  composed  of  ten  families, 
which,  though  much  scattered,  were  organized  into  a 
Church  under  the  pastoral  care  of  the  Rev.  Florente 
Philippe  Trouillart,  who  had  been  the  colleague  of  the 
Kev.  Mr.  Priolau  in  the  pastorship  of  the  Church  in 
Charleston.  "A  good  number  of  Churchmen  had  set- 
tled there,  but  they  had  no  house  of  worship  till  1711. 
The  Rev.  Robert  Maule,  a  missionary  from  the  S^c-i- 


36  History  of  Methodism 

ety  for  the  Propagation  of  the  Gospel  in  Foreign 
Parts,  arrived  in  Charleston  in  1707,  and  was  appointed 
to  the  parish  of  St.  John's,  which  included  this  settle- 
ment of  the  French.  By  the  courtesy  of  the  French 
pastor,  Mr.  Trouillart,  Mr.  Maule  frequently  performed 
service  in  this  church;  at  other  times  in  the  houses  of 
the  planters  in  the  different  neighborhoods.  Few  of 
the  French  attended  the  service  of  the  English  Church, 
partly  for  want  of  the  language."  (Humphrey.)  The 
courtesy  of  Mr.  Trouillart  was  continued  till  1711, 
when  Mr.  Maule  began  to  occupy  the  parish  church, 
and  to  carry  forward  the  means  so  successfully  em- 
ployed by  Mr.  Hasell  on  the  other  side  of  the  river 
in  Orange  Quarter.  The  Eev.  Mr.  Trouillart  died  in 
1712,  and  this  second  Huguenot  Church  was  absorbed 
by  the  Church  of  England. 

The  fourth  and  most  considerable  settlement  of  Hu- 
guenots was  planted  on  the  Santee  in  1686,  under 
the  pastoral  care  of  the  Kev.  Pierre  Robert,  of  the 
Waldensians  of  Piedmont.  The  infirmities  of  age 
creeping  upon  him,  he  resigned  his  charge,  and  was 
succeeded  in  1715  by  the  Eev.  Claude  Philippe  de 
Eichebourg,  who  removed  from  Trent  Eiver,  in  North 
Carolina,  to  Jamestown,  on  the  Santee,  in  1712.  This 
third  Huguenot  Church  was  also  absorbed  by  the 
Church  of  England  on  the  arrival  of  the  Eev.  Mr. 
Pouderous  as  rector  of  the  parish  in  1720. 

The  number  of  French  Protestants  in  these  several 
settlements  in  1700  was  as  follows:  Of  the  French 
Church  of  Charleston,  one  hundred  and  ninety-five; 
of  Goose  Creek,  thirty-one ;  of  the  eastern  branch  of 
Cooper  Eiver,  one  hundred  and  one;  of  the  French 
Church  on  the  Santee  one  hundred  and  eleven — being 
in  all  four  hundred  and  thirty-eight,  to  which  must 


In  South  Carolina,  37 

still  be  added  ten  families  on  the  western  branch  of 
Cooper  Biver. 

Thus,  in  1720,  all  the  Churches  of  the  Huguenots, 
out  of  Charleston,  had  gone  over  to  the  Church 
Establishment;  and  in  1724  the  French  Protestant 
Church  of  Charleston  was  on  the  point  of  following 
their  example.  "  I  have  read,"  says  Daniel  Kavenel, 
of  Charleston,  "in  the  letter-book  of  Isaac  Mazyck, 
the  immigrant  [one  of  the  founders  of  this  Church], 
two  letters  addressed  by  him  to  Mr.  Gordin,  a  refugee 
to  South  Carolina,  then  in  Europe.  The  first  was 
dated  in  1721,  the  second  in  1725.  The  first  is  a  reply 
to  a  letter  of  Mr.  Gordin,  who  must  have  been  re- 
quested to  make  eiibrts  to  procure  a  minister,  and  who 
had  stated  that,  having  occasion  to  leave  London,  he 
had  committed  the  matter  to  his  brother.  Mr.  Mazyck 
complains  that  he  had  transferred  so  important  a  com- 
mission to  one  known  to  favor  'the  union  of  your 
Church  with  the  Episcopal.'  His  second  letter  is  de- 
spondent. He  says:  '  Efforts  will  now  be  too  late;  the 
Church  is  going  over  to  the  Church  Establishment.' 
His  apprehensions,  we  know,  were  not  formally  real- 
ized; but  they  show  how  nearly  this  Church  had  then 
lost  its  distinctive  character.  It  had  no  doubt  been 
deeply  agitated  and  divided.  Their  brethren  in  the 
country  parishes  had  relinquished  their  original  wor- 
ship by  accepting  incorporation  under  the  Church  Act 
of  1706.  The  same  method  had  been  adopted  by  the 
refugees  in  the  other  colonies.  Men  with  families 
were  anxious  to  provide  for  them  a  worship  less  liable 
to  interruption  than  their  own.  While  we  may  lament 
the  diversion,  for  which  there  were  so  many  just  rea- 
sons, and  which  in  process  of  time  all  had  to  yield, 
we  must  admire  the  constancy  of  those  who  under  so 


38  History  of  Methodism 

many  discouragements  preserved  and  transmitted  the 
original  character  of  this  Church." 

The  mixed  Presbyterian  and  Independent  Church 
in  Charleston  was  composed  of  Presbyterians  chiefly 
from  Scotland  and  Ireland,  Congregationalists  from 
Old  and  New  England,  and  a  few  French  Huguenots, 
and  was  known  by  divers  names — the  Presbyterian 
Church,  the  Independent  Church,  the  New  England 
Meeting,  the  White  Meeting,  and  the  Circular  Church. 
The  Presbyterians  and  the  Independents,  or  Congre- 
gationalists, had  been  drawn  closely  together  in  En- 
gland by  the  persecutions  to  which,  in  consequence  of 
the  Act  of  Uniformity,  they  were  in  common  subject- 
ed. They  had  constituted  a  board,  composed  of  the 
most  influential  men  of  their  respective  denominations, 
to  watch  over  their  general  interests  as  Dissenters 
from  the  Church  of  England,  and  had  adopted,  in 
1690,  "heads  of  agreement"  for  the  maintenance  of 
a  friendly  intercourse  between  their  ministers  and 
Churches.  It  is  not  surprising,  therefore,  that  they 
united  in  one  Church  organization  in  the  colony. 
These  two  denominations,  moreover,  agreed  in  doc- 
trine and  mode  of  worship,  and  differed  only  on  a 
question  of  Church  polity,  which,  in  the  circumstances 
in  which  they  were  placed,  was  of  no  practical  impor- 
tance. In  a  province  where  there  was  no  presbytery, 
the  willingness  to  submit  to  its  authority  became 
necessarily  inoperative,  and  the  Presbyterian  was  a 
Congregationalist  for  the  time  being,  and  the  Congre- 
gationalist  was  a  Presbyterian;  and  the  distinctive 
peculiarity  of  each  being  thus  abolished,  there  was 
nothing  to  prevent,  but  every  thing  to  invite  to,  the 
formation  of  the  mixed  Presbyterian  and  Independ- 
ent Church  in  Charleston.     By  their  constitution  they 


Ix  South  Carolina.  39 

were  at  liberty  to  elect  their  pastors  indifferently  from 
either  of  the  two  denominations,  and  accordingly 
the  six  ministers  who  served  them  for  half  a  century 
were  thus  chosen  —  two  from  the  Presbyterian  and 
four  from  the  Independent  Church.  Their  first  regu- 
lar minister  was  the  Rev.  Benjamin  Pierpont,  a  Con- 
gregationalist,  a  native  of  Massachusetts,  who  was 
graduated  at  Harvard  University  in  1681),  and  emi- 
grated from  near  Boston  in  1691,  with  a  select  company, 
to  found  an  Independent  Church  in  Carolina.  He 
died,  near  Charleston,  in  1698,  aged  about  thirty 
Of  his  successor,  the  Rev.  Mr.  Adams,  a  Congrega- 
tionalist,  most  probably  from  the  same  region  of  coun-* 
try,  nothing  is  known.  The  Rev.  John  Cotton,  who 
succeeded  him,  Nov.  15,  1698,  was  the  son  of  the  cele- 
brated John  Cotton,  of  Boston,  a  graduate  of  Harvard 
College  in  the  class  of  1657,  and  a  Congregationalist. 
He  was  eminent  for  his  acquaintance  with  the  Indian 
language  and  for  his  revision  of  Eliot's  Indian  Bible, 
the  whole  labor  of  which  fell  on  him.  During  his 
brief  ministry  of  nine  months  in  this  Church,  he  la- 
bored with  great  diligence  and  success.  He  died  Sep- 
tember 18, 1699,  of  yellow  fever,  "  the  horrible  plague 
of  Barbadoes,  which  was  brought  into  Charleston  by 
an  infected  vessel." 

In  1700  the  Rev.  Archibald  Stobo  was  returning  in 
the  Rising  Sun,  under  the  command  of  Captain  Gib- 
son, wuth  the  miserable  remnants  of  the  colony  wdiich 
had  been  sent  out  from  Scotland  two  years  before  to 
plant  a  New  Caledonia  on  the  Isthmus  of  Darien,  and 
which  had  been  well-nigh  destroyed  by  the  Spaniards, 
when  the  vessel,  having  encountered  a  severe  gale  off 
the  coast  of  Florida,  was  brought  into  great  distress, 
and  was  forced,  under  a  jury-mast,  to  make  for  the 


40  History  of  Methodism 

port  of  Charleston.  While  lying  off  the  bar,  waiting 
to  lighten  the  ship  that  she  might  enter  the  port,  a 
hurricane  arose  in  which  she  went  to  pieces,  and  Cap- 
tain Gibson,  with  all  on  board,  perished  in  the  waters 
by  a  just  retribution  from  Heaven  upon  him,  as  it  was 
interpreted  in  Scotland,  for  his  cruelty  toward  the 
prisoners  whom,  for  their  persistent  non-conformity, 
he  had  by  order  of  the  government  transported  as 
exiles  to  this  same  Carolina  in  1684.  Mr.  Stobo,  how- 
ever, had  been  waited  on  the  day  before  this  catas- 
trophe by  a  deputation  from  the  Independent  Church 
of  Charleston,  and  invited  to  occupy  the  pulpit  made 
vacant  by  the  death  of  Mr.  Cotton,  and  had  gone  up 
to  the  town  with  Mrs.  Stobo  and  a  party  of  friends, 
all  of  whom  thus  escaped  with  their  lives. 

The  Rev.  Mr.  Stobo,  who  bore  a  specific  commis- 
sion from  the  General  Assembly  of  Scotland,  under 
date  of  July  21,  1699,  as  a  minister  of  the  Presbytery 
of  Caledonia,  became  by  election  the  fourth  pastor  of 
the  Independent  Church  of  Charleston.  On  his  res- 
ignation, in  1704,  the  Rev.  William  Livingston,  a 
Presbyterian  minister  from  Ireland,  was  chosen  pas- 
tor, and  continued  in  office  till  death,  after  which  the 
Rev.  Nathan  Bassett,  a  graduate  of  Harvard  College 
in  the  class  of  1692,  and  a  Congregationalist,  was 
elected  his  successor;  and  beginning  his  ministry  in 
this  Church  in  1724r  continued  it  till  his  death  in 
1738.  The  -original  edifice  in  which  the  congregation 
worshiped  was  a  wooden  structure  forty  feet  square, 
and  slightly  built.  A  second  church-building  was 
erected' in  1732,  which  was  also  a  wooden  structure, 
and  the  circumstance  of  its  being  painted  white  fur- 
nished the  occasion  of  a  new  designation,  as  did  also 
the  form  of  a  third  building,  erected  in  1787,  give 


In  South  Carolina.  41 

origin  to  the  name  of  the  Circular  Church.  The  Rev. 
William  Dunlop,  "whom,"  says  Woodrow,  "I  can 
never  name  without  the  greatest  regard  to  his  memory, 
transported  himself,  and  voluntarily  withdrew  from 
the  iniquity  of  this  time;  and,  if  I  mistake  not,  the 
excellent  and  truly  noble  Lord  Cardross  left  his  native 
country  at  the  same  time."  Cardross  determined,  in 
1683,  to  seek  the  freedom  of  conscience  in  America 
which  was  denied  him  in  Scotland,  and  conducting  a 
colony  of  ten  families,  and  a  considerable  number  of 
persecuted  men,  who  were  exiled  from  their  native 
land,  planted  a  settlement  on  Port  Royal  Island,  where 
the  first  colony  of  William  Sayle  had  landed,  and  built 
Stuart's  Town,  so  called  in  honor  of  the  family  of  Lady 
Cardross.  The  settlement  was  broken  up  by  a  com- 
bined attack  of  Indians  and  Spaniards  in  1686,  and  of 
the  miserable  remnant  some  returned  to  Scotland,  and 
others  scattered  themselves  through  the  province. 
During  its  continuance,  the  Rev.  Mr.  Dunlop  regu- 
larly conducted  worship  at  Stuart's  Town  according  to 
the  forms  of  the  Presbyterian  Church  of  Scotland, 
and  afterward,  returning  home,  became,  in  1690,  the 
principal  of  the  University  of  Glasgow.  The  Rev. 
Mr.  Stobo  continued  to  labor  with  diligence  and  suc- 
cess through  a  period  of  about  forty  years,  and  after  his 
retirement  from  the  Independent  Church  in  Charles- 
ton, was  occupied  in  founding  Presbyterian  Churches 
through  the  colony.  He  was  instrumental  in  forming 
the  first  presbytery  of  the  province  about  1728,  which 
was  the  third  in  priority  of  time  in  the  whole  country, 
and  was  composed  of  the  following  members,  viz.: 
the  Rev.  Archibald  Stobo,  of  Poirpon  Church  (Walter- 
boro);  the  Rev.  Hugh  Fisher  (Congregationalist),  of 
Dorchester;  the  Rev.  Nathan  Bassett  (Congregation- 


42  History  of  Methodism 

alist),  of  Charleston;  the  Rev.  Josiah  Smith,  of  Cain- 
hoy;  the  Rev.  John  "Witlierspoon,  of  James's  Island, 
with  perhaps  the  Rev.  Mr.  Turnbull,  of  John's  Island; 
and  the  Rev.  William  Porter  (Congregationalist),  of 
Wappetaw.  Other  Presbyterian  Churches  were  or- 
ganized at  Wiltown,  on  Edisto  Island,  Beaufort,  Wad- 
malaw,  and  at  JacEsonborough. 

In  1731  twelve  families,  chiefly  natives  of  Scotland, 
left  the  ministry  of  the  Rev.  Mr.  Bassett  to  form  the 
Scotch  Church,  or  the  first  Presbyterian  Church  of 
Charleston.  The  separation  was  not  fully  effected 
until  their  house,  which  was  a  wooden  building,  and 
stood  near  the  site  of  the  present  church,  was  finished, 
in  1734.  Their  first  minister  was  the  Rev.  Hugh 
Stewart.  The  Rev.  Josiah  Smith,  the  grandson  of 
Landgrave  Thomas  Smith,  who  was  governor  of  the 
colony  in  1693,  was  called  from  the  Church  at  Cain- 
hoy  May  14,  1734,  and  settled  in  Charleston  as  the 
colleague  of  the  Rev.  Mr.  Bassett,  in  the  pastorship 
of  the  Independent  Church.  He  was  a  man  of  active 
character  and  ardent  piety,  and  became  the  warm 
friend  and  able  defender  of  George  Whitefield. 

On  the  22d  of  October,  1695,  the  Rev.  Joseph  Lord, 
a  native  of  Massachusetts,  and  a  graduate  of  Harvard 
College  in  the  class  of  1691,  was  duly  set  apart  and 
ordained  to  the  gospel  ministry;  and  a  Congregational 
Church  was  organized,  with  him  for  its  pastor,  as  a  mis- 
sionary church  for  Carolina.  They  set  sail  on  the  14th 
of  December,  in  two  vessels,  and  about  the  middle  of 
January,  1696,  threading  their  way  up  the  Ashley  in 
search  of  a  convenient  place  for  settlement,  they  se- 
lected a  spot  in  the  midst  of  an  unbroken  wilderness, 
twenty  miles  from  the  dwellings  pf  any  whites,  which 
they  called  Dorchester,  after  the  nan  e  of  the  town  in 


Ix  South  Carolina.  43 

Massachusetts  from  which  they  came.  The  Kev.  Mr. 
Lord  returned  to  Massachusetts  in  1720,  and  was  suc- 
ceeded by  the  Rev.  Hugh  Fisher,  at  whose  death,  Oc- 
tober 7,  1734,  the  Rev.  John  Osgood,  a  native  of  Dor-  y 
Chester  in  South  Carolina,  and  a  graduate  of  Harvard 
College  in  the  class  of  1733,  was  ordained,  and  became 
pastor  of  the  Church  March  24,  1735.  The  entire 
congregation  removed  to  Midway,  in  Georgia;  and 
having  erected  a  house  of  worship  built  of  logs,  the 
first  sermon  was  preached  in  it  by  the  Rev.  Mr.  Osgood,/ 
June  7,  1754.  ' 

The  Scotch-Irish  Presbyterians  setted  in  Williams- 
burg— so  called  from  William  III.,  Prince  of  Orange — 
in  1732,  and  laid  out  a  town,  which  they  called  Kings- 
tree,  "  from  a  large  white,  or  short-leaved,  pine,  which 
grew  on  the  bank  of  Black  River,  near  the  bridge: 
which  species  of  trees,  with  all  gold  and  silver  mines, 
were  reserved  for  the  king  in  all  royal  grants."  They 
founded  here  a  large  and  prosperous  Church. 

In  1632  a  colony  from  Switzerland,  under  the  con- 
duct of  Colonel  John  Peter  Pury,  of  Neufchatel,  set- 
tled on  the  north-east  side  of  the  Savannah  River, 
about  thirty  miles  from  its  mouth,  at  a  place  which 
they  called  Purysburg  after  their  leader,  and  had  for 
their  minister  the  Rev.  Joseph  Biguion,  who  received, 
before  coming  over,  ordination  at  the  hands  of  the 
Bishop  of  London. 

In  1764  two  hundred  and  eleven  emigrants  from 
France,  under  the  guidance  of  the  Rev.  Jean  Louis 
Gibert,  an  able  and  popular  minister,  founded  New* 
Bordeaux  on  the  west  bank  of  Little  River,  in  Abbe- 
ville District. 

The  Baptists  formed  a  Church  in  Charleston  in 
1685,  under  the  pastoral  care  of  the  Rev.  William 


44  History  of  Methodism 

Scriven,  who  began  his  ministerial  labors  in  the  prov- 
ince as  early  as  1683,  and  continued  them  till  his  death 
in  1713.  The  Rev.  Mr.  Scriven  was  succeeded  by  the 
Rev.  Mr.  Peart,  after  whom  the  Rev.  Thomas  Simmons 
took  charge  of  the  Church  till  his  death,  January  31, 
1749.  The  Rev.  Isaac  Chandler,  a  native  of  Bristol  in 
England,  gathered  a  Church  on  Ashley  River  in  1736. 
The  Baptist  Church  on  Welch  Neck  was  founded  in 
1738,  and  the  pastor  of  the  Baptist  Church  on  Edisto 
Island,  the  Rev.  Mr.  Tilly,  died  there  in  1744.  Other 
Churches  were  formed  by  the  Baptists  in  George- 
town, Colleton,  and  some  of  the  maritime  islands,  and 
in  1776  their  number  amounted  to  about  thirty.  A 
subdivision  of  the  Baptists,  known  as  the  Arian,  or 
General  Baptists,  was  formed  into  a  Church  in  Charles- 
ton in  1735,  but  the  society  became  extinct  about  the 
year  1787. 

The  Quakers,  or  Friends,  emigrated  at  an  early  date 
to  this  province,  and  in  1696  had  a  small  meeting- 
house in  Charleston.  In  1750  a  colony  of  them  from 
Ireland,  under  the  guidance  of  Robert  Milhouse  and 
Samuel  Wiley,  located  themselves  on  the  spot  where 
Camden  now  stands  —  called  at  first  Pine-tree  —  and 
erected  a  house  of  worship,  which  remained  until  the 
Revolution. 

The  German  Protestants  associated  for  worship  un- 
der the  Rev.  Mr.  Luft,  in  1752,  and  built  St.  John's 
Church  in  Charleston  in  1759.  A  considerable  colony 
from  Germany  and  Switzerland  settled  in  1735,  in  sev- 
eral parts  of  Orangeburg — so  called  in  honor  of  the 
Prince  of  Orange — and  had  for  their  minister  the  Rev. 
John  Ulrich  Giessendanner,  who  died  in  1738.  He  was 
succeeded  by  his  nephew,  John,  Giessendanner,  who 
after  a  season  accepted  ordination  from  the  Bishop  of 


Ix  South  Carolina.  45 

London.  His  labors  in  the  colony  extended  over  a 
period  of  about  twenty  years.  About  the  same  time  a 
number  of  Switzers  settled  in  New  Windsor — a  town- 
ship which  commenced  on  the  Savannah  River  above 
Hamburg,  and  extended  nearly  to  Silver  Bluff — and 
had  for  their  minister  the  Rev.  Bartholomew  Zauber- 
buhler. 

The  Roman  Catholics  were  organized  into  a  Church 
in  1791,  with  the  Rev.  Dr.  Keating  as  their  minister, 
and  put  themselves  under  the  care  of  Bishop  Carroll, 
of  Baltimore. 

The  Jews  had  erected  their  first  synagogue  in 
Charleston  as  early  as  1759. 

At  the  royal  purchase  of  the  colony  in  1729,  the  set- 
tlements did  not  extend  beyond  a  line  eighty  miles  dis- 
tant from  the  coast,  and  parallel  with  it,  and  the  whole 
population  did  not  exceed  thirty  thousand.  After  this 
event,  vigorous  measures  were  adopted  for  filling  the 
province  with  inhabitants :  bounties  were  offered,  lands 
were  assigned  without  cost,  and  the  door  of  entrance 
was  opened  wide  to  Protestants  of  all  countries.  The 
distressed  subjects  of  England,  Scotland,  and  Ireland, 
of  Germany,  Holland,  and  Switzerland,  accepted  the 
liberal  offers,  and  emigrated  in  large  numbers  between 
the  years  1730  and  1760. 

Charleston  at  this  period  contained  between  five 
and  six  hundred  houses,  "most  of  which  were  very 
costly,"  and  the  surrounding  country  is  described  as 
"beautified  with  odoriferous  and  fragrant  woods, 
pleasantly  green  all  the  year — as  the  pine,  cedar,  and 
cypress — insomuch  that  out  of  Charleston  for  three  or 
four  miles,  called  the  Broadway  [now  Meeting  street], 
is  so  delightful  a  road  and  walk  of  great  breadth,  so 
pleasantly  green,  that  I  believe  no  prince  in  Europe, 


40  History  of  Methodism 

by  all  liis  art,  can  make  so  pleasant  a  sight  for  the 
whole  year."  The  manners  of  the  town  are  pictured 
as  simple  and  unsophisticated:  "The  young  girls  re- 
ceived their  beaux  at  three  o'clock,  having  dined  at 
twelve,  expecting  them  to  withdraw  about  six  o'clock, 
as  many  families  retired  to  bed  at  seven  in  the  winter, 
and  seldom  extended  their  sitting  in  summer  beyond 
eight  o'clock— some  of  their  fathers  having  learned  to 
obey  the  curfew  toll  in  England.  In  those  days — one 
hundred  and  fifty  years  ago— their  rooms  were  all  un- 
carpeted;  the  rough  sides  of  the  apartments  remained 
of  their  natural  color,  or  complexion,  of  whatever  wood 
the  house  chanced  to  be  built.  Rush-bottomed  chairs 
were  furnished,  instead  of  the  hair-seating  or  crim- 
son velvet  of  our  day,  and  without  which,  and  a  hand- 
some sofa  to  match,  many  do  not  think  it  would  be 
possible  to  exist." 

At  the  Revolution,  Carolina,  in  dissolving  the  bonds 
of  her  allegiance  to  the  mother-country,  severed  for- 
ever within  her  borders  the  union  between  Church  and 
State.  The  Constitution  adopted  March  26, 1776,  being 
temporary,  and  looking  to  a  possible  accommodation 
of  the  unhappy  differences  between  the  two  countries, 
ordained  nothing  on  the  subject  of  religion.  Reviving 
the  old  distinction  between  toleration  and  establish- 
ment, the  Constitution  of  1778  granted  the  former  to 
all  who  acknowledged  "  that  there  was  one  God,  that 
there  was  a  state  of  future  rewards  and  punishments, 
and  that  God  was  to  be  publicly  worshiped,"  and  de- 
clared "  that  the  Christian  Protestant  religion  was  the 
established  religion  of  the  State,"  and  should  embrace 
every  Church  of  fifteen  persons  who  would  associate 
for  public  worship,  give  themselves  a  name,  and  sub- 
scribe to  the  following  terms  of  communion — viz.: 


In  South  Carolina.  47 

"1.  That  there  is  one  eternal  God,  and  a  state  of 
future  rewards  and  punishments. 

"  2.  That  God  is  publicly  to  be  worshiped. 

"  3.  That  the  Christian  religion  is  the  true  religion. 

"  4.  That  the  holy  Scriptures  of  the  Old  and  New 
Testaments  are  of  divine  inspiration,  and  are  the  rule 
of  faith  and  practice. 

"  5.  That  it  is  lawful,  and  the  duty  of  every  man 
being  thereunto  called  by  those  that  govern,  to  bear 
witness  to  the  truth." 

Finally,  the  Constitution  of  1790  abolished  all  dis- 
tinction between  Christian  Protestants  and  others,  and 
granted  to  ail  alike  freedom  of  religion,  in  the  words 
following:  "  The  free  exercise  and  enjoyment  of  relig- 
ious profession  and  worship,  without  discrimination 
or  preference,  shall  forever  hereafter  be  allowed  in  this 
State  to  all  mankind:  provided,  that  the  liberty  of  con- 
science thereby  declared  shall  not  be  so  construed  as  to 
excuse  acts  of  licentiousness,  or  justify  practices  in- 
consistent with  the  peace  or  safety  of  the  State." 

And  now,  if  all  Christian  rulers  and  ministers  shall 
grow  in  due  degree  tolerant  of  the  speculative  and 
oftentimes  barren  opinions  of  others,  and  seek  to  mu- 
tually encourage  one  another,  as  they  properly  may, 
in  the  active  dissemination  of  substantial,  practical 
truths;  if  they  shall  strive  to  build  up  and  establish 
the  Churches  to  which  they  severally  belong,  only  by 
making  the  systems  of  doctrine  which  they  hold  con- 
vincing and  attractive  from  the  greater  purity  and 
loveliness  of  character  which  they  develop,  they  shall 
reap,  in  the  wide  world  of  people  allotted  to  them  by 
Providence  as  the  field  of  their  active  labors,  such  a 
rich  harvest  both  of  temporal  and  spiritual  blessings 
as  shall  bring  more  honor  and  real  advantage  to  their 


48  History  of  Methodism. 

respective  Churches-  than  all  the  unchristian  quarrels 
and  acts  of  intolerance  toward  one  another,  which 
have  proved  indeed  not  a  blessing,  but  a  curse,  and  are 
fairly  reckoned  to  have  shed  more  Christian  blood 
than  all  the  ten  persecutions  of  heathen  Rome. 


CHAPTER  II. 


Methodist — one  who  lives  according  to  the  method  laid  down  in 
the  Bible.  (Dictionary  of  J.  Wesley,  17.5:3.) 

A  man's  heart  deviseth  his  way,  but  the  Lord  directetli  his  steps. 

(Prov.  xvi.9.) 

IN  November,  1729,  four  young  men  at  Oxford  Uni- 
versity, in  England,  formed  a  society  for  their 
mutual  improvement  in  learning  and  religion.  As  the 
name  of  Methodists  was  given  to  the  members  of  this 
society  by  the  college  wits,  as  well  from  the  regularity 
of  their  lives  as  from  the  systematic  mode  of  their 
studies,  so  also  from  their  earnest  attention  to  the 
duties  of  religion  was  their  society  itself  called,  in 
the  way  both  of  ridicule  and  censure,  the  Holy  Club. 
"I  cannot  but  heartily  approve  of  that  serious  and 
religious  turn  of  mind  that  prompts  you  and  your 
associates  to  those  pious  and  charitable  offices,"  said 
a  clergyman  of  known  wisdom  and  integrity,  in  full  ac- 
cord with  the  Hector  of  Epworth,  in  a  letter  of  encour- 
agement to  John  Wesley,  the  President  of  the  Society; 
"  and  I  can  have  no  notion  of  that  man's  religion  or 
concern  for  the  honor  of  the  university  that  opposes 
you  as  far  as  your  design  respects  the  colleges.  I 
should  be  loath  to  send  a  son  of  mine  to  any  seminary 
where  his  conversation  with  young  men  whose  pro- 
fessed design  of  meeting  together  at  proper  times  was 
to  assist  each  other  in  forming  good  resolutions,  and 
encouraging  one  another  to  execute  them  with  con- 
4  (49) 


50  History  of  Methodism 

stancy  and  steadiness,  was  inconsistent  with  any  re- 
ceived maxims  or  rules  of  life  among  the  members." 
The  opposition  which  began  thus  to  manifest  itself  in 
raillery  grew  much  more  serious  in  process  of  time, 
and  culminated  at  length,  in  1767,  in  the  expulsion 
from  the  university  of  six  students  of  St.  Edmund's 
Hall,  "  for  holding  Methodistic  tenets,  and  taking  upon 
them  to  pray,  read,  and  expound  the  Scriptures,  and 
sing  lrymns  in  a  private  house."  The  principal  of 
the  college  to  which  they  belonged  (Dr.  Dixon),  when 
the  motion  for  their  discharge  was  overruled  by  the 
authorities,  at  the  close  of  an  able  defense — in  which 
it  was  clearly  set  forth  that  their  piety  was  unques- 
tionable, their  lives  exemplary,  and  their  doctrines  in 
full  accord  with  the  Thirty-nine  Articles  of  the  Estab- 
lished Church — indicated  his  judgment  of-  the  real 
grounds  of  the  proceedings  against  them,  as  well  as 
his  sense  of  the  deep  wrong  done  to  them,  by  suggest- 
ing that  as  these  young  men  were  now  expelled  from 
the  university  for  having  too  much  religion,  it  would 
be  eminently  proper  to  proceed  at  once  to  inquire  into 
the  conduct  of  some  of  those  who  had  too  little.  Eour 
members  of  the  Holy  Club,  viz.,  John  Yfesley  and 
his  brother  Charles  (who  founded  it),  Benjamin  In- 
gham (who  joined  it  in  1732),  and  George  Whitefield 
(who  was  admitted  to  membership  in  1735),  became 
missionaries  to  America,  and  in  person  made  known 
from  the  beginning  the  principles  and  mode  of  life  of 
the  Oxford  Methodists  in  the  infant  colony  of  South 
Carolina. 

At  the  time  the  two  Wesleys  and  their  associates 
were  enduring,  persecutions  in  part  for  visiting  men 
imprisoned  for  debt  in  Oxford' Castle,  and  ministering 
to  their  spiritual  wants,  James  Oglethorpe,  a  man  of 


In  South  Carolina.  51 

benevolent  disposition  and  enterprising  spirit,  who 
liad  been  educated  in  the  same  university,  and  served 
afterward  as  a  member  of  the  British  Parliament  for 
thirty-two  years,  was  becoming  distinguished  in  the 
annals  of  legislative  philanthropy  by  the  activity  of 
his  efforts  to  alleviate  .the  physical  sufferings  of  this 
same  class  of  men,  who,  for  one  indiscreet  contract, 
were  doomed  by  the  laws  of  their  country  to  a  life- 
long confinement.  For  them,  and  for  persecuted  men 
like  the  Wesleys,  he  planned  an  asylum  and  a  new 
destiny  in  America,  where  former  poverty  would  be 
no  reproach,  and  where  the  sinijnicity  of  piety  could 
indulge  the  spirit  of  devotion  without  fear  of  perse- 
cution from  men  who  hated  the  rebuke  of  its  exam- 
ple. . Twenty-one  men  of  the  like  benevolent  spirit 
associated  themselves  together,  and  having  been  in- 
corporated as  Trustees  of  the  Colony  of  Georgia,  by 
charter  of  George  II.,  bearing  date  of  June  9,  1732, 
adopted  as  the  motto  of  their  common  seal,  Non 
sibi,  serf  aliis  —  not  for  themselves,  but  for  others — ■ 
and  electing  one  of  their  number  (James  Oglethorpe) 
governor  of  the  colony,  commissioned  him  to  carry 
out  their  disinterested  and  praiseworthy  purposes. 
In  November,  1732,  with  a  motley  band  of  released 
debtors,  one  hundred  and  twenty-two  in  number,  he 
embarked  for  Georgia,  and  was  welcomed,  January  13, 
1733,  to  the  warm  hospitalities  of  Charleston,  in  South 
Carolina.  After  enjoying  the  rest  of  a  few  days,  he 
went  forward  under  the  guidance  of  William  Bull, 
and  selected  for  the  settlement  of  the  colony  the  high 
bluff  on  which  the  city  of  Savannah  now  stands.  In 
laying  the  foundations  of  this  great  enterprise,  Gov- 
ernor Oglethorpe  was  not  unmindful  of  the  chief  con- 
ditions of  success;  and  while  laboring  to  promote  the 


52  History  of  Methodism 

physical  welfare  and  comfort  of  the  emigrants,  he  was 
also  meditating  the  proper  measures  to  he  taken  to 
secure  as  early  as  practicable  suitable  missionaries  to 
instruct  them  and  the  neighboring  Indians  in  the 
great  duties  of  religion.  He  had  been  for  a  long 
time  the  warm  friend  of  the  Wesley  family,  and  per- 
haps knew  from  the  Hector  of  Epworth  that  his  fa- 
ther, the  Rev.  John  Wesley,  of  Whitchurch,  as  early 
as  1665,  felt  a  strong  desire  to  visit  the  Western  Con- 
tinent, and  actually  formed  the  purpose  of  embarking 
as  a  missionary,  first  to  Guiana  in  South  America,  and 
afterward  to  Maryland,  in  North  America,  but  was 
providentially  hindered.  Governor  Oglethorpe  was 
certainly  well  acquainted  with  the  broad  and  compre- 
hensive scheme  of  the  Rev.  Samuel  Wesley,  for  the 
evangelization  of  the  entire  Eastern  Continent,  and 
his  noble  offer  to  the  British  Government,  in  the 
spirit  of  an  apostle,  to  undertake  the  task,  and  to  de- 
vote his  life  to  the  prosecution  of  the  enterprise — a 
scheme  which  was  not  attempted  only  because  he  lived 
before  the  age  which  could  sympathize  with  his  spirit, 
or  respond  to  his  aspirations.  He  knew  that  both  the 
grandfather  and  father  of  John  Wesley  held  that  the 
call  of  God  to  preach  the  gospel  was  a  missionary 
call,  and  they  who  had  it  knew  that  they  were  not 
their  own,  and  must  do  the  Master's  work  in  the  Mas- 
ter's own  way,  place,  and  time.  He  therefore  kept 
the  Rector  of  Epworth  well  informed  by  letters,  from 
time  to  time,  with  respect  to  colonial  affairs  in  Geor- 
gia— not  without  the  reasonable  expectation  that  one 
whose  soul  was  capacious  enough  to  embrace  the 
whole  of  the  Eastern  could  not  prove  indifferent  to 
the  wants  of  the  Western  Continent.  "I  had  always 
so  dear  a  love  for  your  colony,"  wrote  he  under  date 


In  South  Carolina.  53 

of  November  7,  1734,  in  answer  to  a  letter  from  Gov- 
ernor Oglethorpe,  "that  if  it  had  been  ten  years  ago 
I  would  gladly  have  devoted  the  remainder  of  my  life 
and  labors  to  that  place,  and  think  I  might  before  this 
time  have  conquered  the  language,  without  which  lit- 
tle can  be  done  among  the  natives,  if  the  Bishop  of 
London  would  have  done  me  the  honor  to  have  sent 
me  thither,  as  perhaps  he  then  might;  but  that  is 
now  over.  However,  I  can  still  reach  them  with  my 
prayers,  which  I  am  sure  will  never  be  wanting." 
This  response  of  the  Rev.  Samuel  Wesley  was  all  that 
Governor  Oglethorpe  could  have  desired.  His  plans 
did  not  embrace  the  old  and  infirm,  but  the  young, 
the  active,  the  vigorous;  and  the  spirit  of  the  father, 
he  made  no  doubt,  pervaded  and  animated  the  bosoms 
of  the  sons.  Already  was  his  mind  made  up  to  induce, 
if  possible,  some  of  the  Oxford  Methodists,  and  in 
particular  the  two  brothers,  John  and  Charles  Wesley, 
whose  sterling  worth  was  well  known  to  him,  to  settle 
as  missionaries  in  the  infant  colony  of  Georgia.  At 
the  expiration  of  fifteen  months  he  returned  to  England 
to  make  arrangements  for  conducting  out  a  fresh 
company  of  emigrants  to  Georgia,  and  found  the 
Rev.  John  Burton,  one  of  the  trustees  of  the  colony, 
who  had  stood  as  a  friend  of  the  Wesleys,  at  Oxford, 
full  of  their  praises  and  enthusiastic  for  their  appoint- 
ment as  missionaries  to  Savannah. 

John  Wesley  visited  London,  August  28,  1735,  in 
order  to  make  due  preparation  for  fulfilling  the  re- 
quest of  his  father  made  just  before  his  death,  on  the 
25th  of  April  preceding;  for  as  Samuel  Wesley  had 
dedicated  his  "  Life  of  Christ  "to  Queen  Mary,  and 
his  "History  of  the  Old  and  New  Testaments"  to 
Queen  Anne,  so  he  particularly  enjoined  upon  his  son 


54  History  of  Methodism 

that  a  copy  of  his  last  and  crowning  work,  the  "  Dis- 
sertations on  the  Book  of  Job,"  should  be  presented 
to  Queen  Caroline,  to  whom,  by  permission,  it  was  in- 
scribed. Governor  Oglethorpe  and  Dr.  Burton  seized 
the  opportunity  offered  by  this  visit  and  arranged  for 
an  interview  with  him  on  the  next  day,  August  29, 
when,  in  behalf  of  the  trustees  of  the  colony,  they 
tendered  to  him  the  appointment  of  missionary  at 
Savannah,  in  Georgia,  presenting  at  the  same  time 
such  considerations  as  were  thought  most  likely  to 
dispose  his  mind  to  accept.  They  were  the  more  ur- 
gent in  the  matter,  "  since  in  our  inquiries,"  said  they, 
'*  there  appears  such  an  unfitness  in  the  generality  of 
people.  That  state  of  ease,  luxury,  levity,  and  inad- 
vertency observable  in  most  of  the  plausible  and  pop- 
ular doctors  are  disqualifications  in  a  Christian  teach- 
er, and  would  lead  us  to  look  for  a  different  set  of 
people.  The  more  men  are  inured  to  contempt  of  or- 
naments and  conveniences  of  life,  to  serious  thoughts 
and  bodily  austerities,  the  fitter  they  are  for  a  state 
which  more  properly  represents  our  Christian  pil- 
grimage. And  if,  upon  consideration  of  the  matter, 
you  think  yourselves  (as  you  must  do,  at  least  amidst 
such  scarcity  of  proper  persons)  the  fit  instruments 
for  so  good  a  work,  you  will  be  ready  to  embrace  this 
opportunity  of  doing  good,  which  is  not  in  vain  offered 
to  you."  Mr.  "Wesley  took  the  matter  into  due  con- 
sideration, and  without  delay  wrote  to  get  the  opinion 
of  his  brother  Samuel,  and  went  to  consult  in  person 
the  Bev.  William  Law,  author  of  the  "Serious  Call 
to  a  Holy  Life,"  Dr.  John  Byrom,  the  poet,  the  Bev. 
John  Clayton,  a  fellow-member  of  the  Holy  Club,  and 
several  others,  in  whose  judgments  he  had  confidence. 
These  all  concurring  in  urging  his  acceptance  of  the 


lAr  South  Carolina.  55 

appointment,  he  proceeded  to  Epworth  to  ask  the  ad- 
vice of  his  mother;  "for,"  said  he,  "I  am  the  staff  of 
her  age,  her  chief  support  and  comfort " — and  secretly 
determined  in  his  mind  to  receive  her  answer  as  the 
call  of  Providence.  "  If  I  had  twenty  sons,  I  should 
rejoice  that  they  were  all  so  employed,  though  I 
should  never  see  them  again,"  was  the  response  of 
the  noble  woman,  as  soon  as  the  matter  was  presented 
and  her  counsel  desired.  He  made  known  at  once  his 
acceptance,  with  the  understanding  that  his  appoint- 
ment as  missionary  to  Savannah  should  serve  as  a 
door  of  entrance  to  the  heathen,  and  also  signified  at 
the  same  time  the  willingness  of  his  brother  Charles 
to  accompany  him.  A  commission  for  the  office  of 
Secretary  for  Indian  Affairs  in  Georgia,  bearing  date 
of  September  14,  1735,  was  transmitted  to  Charles 
Wesley,  and  the  great  satisfaction  of  the  trustees  with 
their  decision  was  conveyed  to  John  "Wesley  by  letter, 
under  date  of  September  18:  "Your  undertaking  adds 
greater  credit  to  our  proceedings;  and  the  propaga- 
tion of  religion  will  be  the  distinguishing  honor  of 
our  colony.  This  has  ever,  in  the  like  cases,  been  the 
desideratum ;  a  defect  seemingly  lamented  but  scarcely 
ever  remedied.  With  greater  satisfaction,  therefore, 
we  enjoy  your  readiness  to  undertake  the  work." 
That  he  might  be  able  to  officiate  in  a  regular  manner 
as  a  clergyman  in  the  colony,  Charles  Wesley  was  or- 
dained deacon,  by  Dr.  Potter,  Bishop  of  Oxford,  on 
Sunday,  October  5,  and  on  the  following  Sunday,  Oc- 
tober 12,  priest,  by  Dr.  Gibson,  Bishop  of  London. 
(John  Wesley  had  before  been  ordained  deacon  by\ 
Bishop  Potter,  September  19,  1725,  and  priest  by  the/ 
same,  September  22,  1728.  As  Charles  was  born  De- 
cember 18,  1708,  and  John,  June  17,  1703,  they  were 


56  His  why  of  Methodism 

now  respectively  about  twenty-seven  and  thirty- two 
years  of  age.  His  ardent  friend  and  admirer,  Dr. 
Burton,  addressed  to  John  Wesley  the  following  letter 
of  advice,  dated  September  28,  1735,  containing  valu- 
able suggestions  respecting  the  work  upon  which  he 
was  about  to  enter  as  missionary  in  America,  viz. : 

The  apostolic  manner  of  preaching  from  house  to  house  will, 
through  God's  grace,  be  effectual  to  turn  many  to  righteousness.  The 
people  are  babes  in  the  progress  of  their  Christian  life,  to  be  fed 
with  milk  instead  of  strong  meat ;  and  the  wise  householder  will 
bring  out  of  his  stores  food  proportioned  to  the  necessities  of  his 
family.  The  circumstances  of  your  present  Christian  pilgrimage 
will  furnish  the  most  affecting  subjects  of  discourse;  and  what  arises 
pro  re  nata  will  have  greater  influence  than  a  labored  discourse  on 
a  subject  in  which  men  think  themselves  not  so  immediately  con- 
cerned. You  will  keep  in  view  the  pattern  of  that  gospel  preacher 
St.  Paul,  who  became  all  things  to  all  men  that  he  might  gain  some. 
Here  is  a  nice  trial  of  Christian  prudence.  Accordingly  you  will  dis- 
tinguish between  what  is  essential  and  what  is  merely  circumstantial 
to  Christianity ;  between  what  is  indispensable  and  what  is  variable; 
between  what  is  of  divine  and  what  is  of  human  authority.  I  mention 
this  because  men  are  apt  to  deceive  themselves  in  such  cases,  and 
we  see  the  traditions  and  ordinances  of  men  frequently  insisted  on 
with  more  rigor  than  the  commandments  of  God,  to  which  they  are 
subordinate.  Singularities  of  less  importance  are  often  espoused 
with  more  zeal  than  the  weighty  matters  of  God's  law.  As  in  all 
points  we  love  ourselves,  so  especially  in  our  hypotheses.  "Where  a 
man  has,  as  it  were,  a  property  in  a  notion,  he  is  most  industrious 
to  improve  it,  and  that  in  proportion  to  the  labor  of  thought  he  has 
bestowed  upon  it;  and  as  its  value  rises  in  imagination,  we  are  in 
proportion  more  unwilling  to  give  it  up,  and  dwell  upon  it  more 
pertinaciously  than  upon  considerations  of  general  necessity  and 
use.  This  is  a  flattering  mistake,  against  which  Ave  should  guard 
ourselves.  I  wrrite  in  haste  what  occurs  to  my  thoughts — disce  do- 
cendus  adhuc,  quce  censet  amiculus.  May  God  prosper  your  endeavors 
for  the  propagation  of  his  gospel ! 

"Fast  and  pray;  and  then  send  me  word  whether 
you  dare  go  with  me  to  the  Indians,"  wrote  Mr.  Wesley 


In  South  Carolina.  57 

to  Benjamin  Ingham  a  few  weeks  before  the  time  ap- 
pointed for  his  departure  to  America. 

Like  the  Wesleys,  Mr.  Inghamwas  descended  from 
a  minister  who  was  ejected  from  the  Church  of  En- 
gland by  the  black  Bartholomew  Act  of  1662.  He 
Avas  born  at  Osset  in  Yorkshire,  June  11, 1712,  entered 
Queen's  College,  Oxford,  at  eighteen  years  of  age,  and 
at  twenty  joined  the  Holy  Club.  He  was  ordained 
deacon  by  Bishop  Potter,  June  1st,  1735,  preaching  the 
same  day  to  the  prisoners  in  Oxford  Castle;  and  when 
he  received  Mr.  Wesley's  challenge  to  accompany  him 
to  America,  he  was  engaged  as  the  reader  of  public 
prayers  at  Christ  Church  and  St.  Sepulcher's  Church, 
London.  He  was  a  sort  of  ecclesiastical  itinerant,  going 
often  far  beyond  the  precincts  of  London  proper,  and 
preaching  in  many  of  the  surrounding  villages  with 
such  singular  success  that  great  numbers  of  the  people 
were  powerfully  impressed,  and  had  lasting  cause  to 
be  grateful  for  his  youthful  and  earnest  ministry.  He 
observed  strictly  the  directions  of  his  letter,  and  in 
about  three  days  sent  the  following  answer:  "lam 
satisfied  that  God's  providence  has  placed  me  in  my 
present  station.  Whether  he  would  have  me  go  to  the 
Indians  or  not,  I  am  not  as  yet  informed.  I  dare  not 
go  without  being  called."  In  a  private  interview 
shortly  after  this,  Mr.  Wesley  told  him  in  substance 
that  if  he  required  a  voice  or  a  sign  from  heaven,  as 
in  the  case  of  St.  Paul,  that  was  now  not  to  be  expected, 
and  a  man  had  no  other  way  of  knowing  God's  will  but 
by  consulting  his  own  reason,  and  his  friends,  and  by 
observing  the  order  of  God's  providence.  He  thought, 
therefore,  that  it  was  a  sufficient  call  to  choose  that 
mode  of  life  which  one  had  reason  to  believe  would 
most  promote  his  Christian  welfare,  setting  forth  at 


58  History  of  Methodism 

the  same  time  the  particular  advantages  which  one 
might  reasonably  expect  would  further  his  spiritual 
progress  by  going  among  the  Indians — leaving  with 
him  at  the  end  of  the  conversation  several  letters  of 
Governor  Oglethorpe  relating  to  that  race  of  people, 
their  manner  of  living,  their  customs,  and  their  great 
expectation  of  having  a  white  man  to  come  among  them 
to  teach  them  wisdom.  Mr.  Ingham  began  now  to 
pray  more  frequently  and  fervently  that  God  would 
be  pleased  to  direct  him  to  do  his  will.  With  Mr. 
Wesley  there  came  to  London  his  brother  Charles,  his 
brother-in-law  Wesley  Hall,  and  Matthew  Salmon, 
in  person,  in  natural  temper,  and  in  piety  one  of  the 
loveliest  young  men  of  the  Holy  Club,  to  receive  ordi- 
nation from  the  Bishop  of  London,  and  to  be  in  readi- 
ness to  embark  with  him  on  the  14th  of  October. 
With  these  Mr.  Ingham  frequently  conversed,  and  in 
a  second  interview  with  Mr.  Wesley  alone  one  night,  he 
found  his  heart  so  moved  that  almost  involuntarily  he 
said  to  him,  "  If  neither  Mr.  Hall  nor  Mr.  Salmon  go 
along  with  you,  I  will  go."  It  is  remarkable  that  the 
Psalms,  the  lessons,  and  all  that  he  then  read  or  heard, 
suggested  to  him  that  he  ought  to  go.  At  morning 
prayers  in  Westminister  Abbey,  on  Tuesday,  October 
7,  1735,  the  reading  of  the  tenth  chapter  of  St.  Mark 
made  so  strong  an  impression  upon  him  that  at  the 
hearing  of  these  words,  "And  Jesus  answered  and  said, 
Verily  1  say  unto  you,  There  is  no  man  that  hath  left 
house,  or  brethren,  or  sister,  or  father,  or  mother,  or 
wife,  or  children,  or  lands,  for  my  sake,  and  the  gospel's, 
but  he  shall  receive  a  hundred-fold  now  in  this  time, 
houses,  and  brethren,  and  sisters,  and  mothers,  and 
children,  and  lands,  with  persecutions;  and  in  the 
world  to  come  eternal   life,"  he  determined  in   his 


In  South  Carolina,  59 

heart  that  he  wo  aid  go.  His  resolution  was  not  a  little 
strengthened  by  the  circumstance  that  on  the  next 
day,  without  any  intention  or  design  on  his  part,  he 
read  the  same  chapter  as  the  lesson  at  St.  Sepulcher's 
Church.  It  would  not  be  lawful,  however,  for  him  to 
leave  without  the  knowledge  and  consent  of  Mr.  Nicol- 
son,  because  that  would  be  to  leave  the  parish  of  which 
he  was  curate  unprovided.  Mr.  Nicolson,  who  had 
been  some  weeks  at  Matching,  in  Essex,  came  unex- 
pectedly to  London  at  this  juncture,  and  calling  on 
Mr.  Ingham,  Wednesday,  October  8V  said  to  him  that 
he  was  sorry  to  part  with  him ;  his  warning  was  short, 
yet,  as  he  was  going  about  a  good  work  he  would  not 
oppose  him;  and  provided  he  could  preach  the  Sun- 
day following  he  Avould  give  him  his  consent.  Mr. 
Ingham  accordingly  preached  the  following  Sunday, 
October  12,  at  St.  Mary  Somerset  in  the  morning,  and 
St.  Sepulcher's  in  the  afternoon;  and  then  went  to 
Mr.  Button's  in  Westminister,  where  he  spent  the 
next  day  with  the  Wesleys.  Mr.  Salmon  had  been 
seized  by  his  relations  in  town,  and  sent  down  post- 
haste to  his  parents  in  Cheshire,  where  he  was 
detained;  and  Mr.  Hall,  who  had  made  great  prepa- 
rations for  the  voyage,  and  had  that  very  morning 
hired  a  coach  to  carry  himself  and  wife  down  to  Graves- 
end,  where  the  ship  lay,  changed  his  mind  at  the  very 
last  moment  and  drew  back.  These  strange  occurrences 
greatly  confirmed  Mr.  Ingham  in  the  belief  that  it  was 
God's  will  that  he  should  go,  because  he  had  put  the 
matter  upon  these  issues:  "If  Mr.  Nicolson  consented 
I  might  go;  if  not,  then  there  was  a  reasonable  hin- 
derance  against  my  going  at  this  time;"  and  he  had 
said  to  Mr.  Wesley  some  time  before,  "  If  neither  Mr. 
Hall  nor  Mr.  Salmon  go  along  with  you,  I  will  go." 


60  History  of  Methodism 

Mr.  Ingham  afterward  became  distinguished  as  the 
Yorkshire  Evangelist,  who,  in  connection  with  John 
Nelson,  William  Grimshaw,  and  George  Whitefield, 
effected  under  the  blessing  of  God  a  complete  religious 
revolution  in  the  northern  part  of  England.  He  mar- 
ried Lady  Margaret  Hastings,  whose  brother  —  the 
ninth  Earl  of  Huntingdon— was  the  husband  of  Lady 
Selina  Shirley,  who  was  the  second  daughter  of  Earl 
Ferrers,  and  founder  of  a  denomination  of  Christians 
that  took  her  name.  In  some  aristocratic  circles  this 
marriage  was  considered  a  mesalliance^  and  furnished 
food  for  scandal  in  the  fashionable  world.  "The 
Methodists,"  said  the  Countess  of  Hertford,  "have 
had  the  honor  to  convert  my  Lord  and  Lady  Hunting- 
don both  to  their  doctrine  and  practice;  and  the  town 
now  says  that  Lady  Margaret  Hastings  is  certainly  to 
marry  one  of  their  teachers,  whose  name  is  Ingham." 
"  The  news  I  hear  from  London,"  wrote  Lady  Wortley 
Montague,  from  Home,  "  is  that  Lady  Margaret  Hast- 
ings has  disposed  of  herself  to  a  poor  wandering 
Methodist  preacher."  The  higher  classes  of  society 
indulged  in  ridicule,  but  the  poor  Moravians  gave 
thanks  to  God,  and  prayed  for  the  newly-wedded 
couple — singing  for  them  the  stanza, 

Take  their  poor  hearts,  and  let  them  be 
Forever  closed  to  all  but  thee : 
Seal  thou  their  breasts,  and  let  them  wear 
That  pledge  of  love  forever  there. 

In  person,  Ingham  is  said  to  have  been  extremely 
handsome — too  handsome  for  a  man— and  the  habitual 
expression  of  his  countenance  was  most  prepossessing. 
He  was  polished  in  his  manners, -animated  and  agree- 
able in  discourse,  studious  of  the  good  conversation  of 


In  South  Carolina.  Gl 

his  people,  and  delicately  fearful  of  reproach,  to  the 
cause  of  Christ. 

John  Wesley  received  his  commission  as  missionary 
to  Savannah,  bearing  date  of  October  10,  1735;  on 
the  following  Sunday,  the  12th,  presented  his  father's 
Latin  "  Dissertations  on  the  Book  of  Job "  to  the 
queen,  receiving  in  return  "many  good  words  and 
smiles;"  and  on  Tuesday,  the  14th,  in  company  with 
his  brother  Charles,  Mr.  Ingham,  and  Charles  Dela- 
motte,  the  son  of  a  London  merchant,  who,  impressed 
by  the  preaching  of  Mr.  Wesley,  and  resolving  to  con- 
secrate his  life  to  God,  volunteered  to  go  with  him  and 
serve  him  as  a  dutiful  son  in  the  gospel,  left  London 
for  Gravesend  to  embark  for  America  on  board  the 
Simmonds.  They  had  assigned  to  them  by  Governor 
Oglethorpe,  as  being  most  convenient  for  privacy,  two 
cabins  in  the  forecastle — Messrs.  Ingham  and  Dela- 
motte  occupying  the  one,  and  Messrs.  John  and 
Charles  Wesley  the  other,  which  was  large  enough 
to  accommodate  all  the  brethren  when  they  chose  to 
meet  together  for  reading  and  prayer.  After  the  usual 
method  of  the  Holy  Club,  the  following  schedule  of 
hours  was  adopted,  so  as  to  derive  the  greatest  benefit 
to  themselves,  and  to  accomplish  the  largest  amount 
of  good  to  the  passengers,  viz. :  From  four  to  five  a.m., 
private  prayer;  from  five  to  six,  study  of  the  Bible; 
from  six  to  seven,  History  of  the  Primitive  Church; 
from  seven  to  eight,  breakfast;  from  eight  to  nine,  pub- 
lic prayers,  with  explanation  of  second  lesson;  from 
nine  to  twelve,  study  of  German  by  John  Wesley,  homi- 
letics  by  Charles  Wesley,  Greek  or  navigation  by  Dela- 
motte,  and  antiquities  or  instruction  of  the  children 
by  Ingham.  From  twelve  to  one  p.m.,  mutual  consulta- 
tion and  prayer;  from  one  to  two,  dinner;  from  two  to 


G2  History  of  Methodism 

four,  reading  to  and  conversing  religiously  with  the 
passengers,  and  teaching  of  the  children,  by  Ingham; 
from  four  to  five,  public  prayers,  with  explanation  of 
the  second  lesson,  or  catechising  the  children  before 
the  congregation;  from  five  to  six,  private  prayer;  from 
six  to  seven,  supper,  reading  by  each  of  the  brethren 
to  two  or  more  passengers  in  cabins;  from  seven  to 
eight,  John  Wesley  to  join  in  public  service  of  Mora- 
vians, and  Mr.  Ingham  to  read  and  give  Christian  in- 
struction between  decks  to  as  many  as  would  hear; 
from  eight  to  nine,  reports  for  the  day,  mutual  con- 
sultation and  prayer;  from  nine  to  ten,  retire  for  the 
night.  "The  angel  of  the  Lord  encampeth  round 
about  them  that  fear  him."  (Ps.  xxxiv.  7.)  Mr.  John 
Wesley  preached  on  Sundays  during  the  passage,  go- 
ing over  the  Lord's  Sermon  on  the  Mount,  explaining 
the  second  lesson,  or  catechising  the  children,  and  ad- 
ministering the  sacrament  of  the  Lord's  Supper;  Mr. 
Charles  Wesley  and  Mr.  Ingham  preached  as  oppor- 
tunity wras  afforded.  Here  are  the  elements  of  relig- 
ious life  then  characteristic  of  all  the  Oxford  Method- 
ists: Intense  conscientiousness,  concern  on  account 
of  surrounding  wickedness,  religious  employment  of 
every  hour,  devout  study,  care  of  neglected  children, 
and  strict  observance  of  the  sacraments  of  the  Church, 
but  no  clear  apprehension  as  yet  of  the  great  truth 
that  sinners  are  saved  by  the  merits  of  Jesus  Christ 
alone,  and  by  a  penitential  trust  in  his  all-sufficient 
atonement.  They  were  most  conscientious,  earnest 
Pharisees,  seeking  to  be  saved  by  works  of  righteous- 
ness, rather  than  by  faith  in  Christ. 

On  the  17th  of  October,  Mr.  John  Wesley  began  to 
learn  the  German  tongue,  in  order  to  converse  with 
the  Moravians — a  good,  devout,  peaceable,  and  heav- 


In  South  Carolina.  03 

eiily-minded  people,  who  were  persecuted  by  the  Pa- 
pists, and  driven  from  their  native  country  on  account 
of  their  religion.  They  were  protected  by  Count  Zin- 
zendorf,  who  sent  them  over  to  Georgia,  in  the  care  of 
their  bishop,  David  Nitschman,  where  lands  were  to 
be  given  them.  The  Oxford  Methodists  were  charmed 
with  their  Christian  deportment,  and  familiar  ac- 
quaintance and  conversation  with  them  during  the 
passage  gave  rise  to  important  changes  in  their  after- 
lives— in  particular  their  calm  trust  and  confidence  in 
contrast  with  the  paroxysms  of  fear  and  anxiety  that 
seized  the  rest  of  the  ship's  company  during  the  storm 
that  struck  the  vessel  on  Sunday,  January  25,  1736, 
made  a  lasting  impression  on  Mr.  Wesley  and  his  as- 
sociates.    The  storm  is  thus  described  by  Mr.  Ingham : 

The  sea  sparkled  and  smoked  as  if  it  had  been  on  fire.  The  air 
darted  forth  lightning,  and  the  wind  blew  so  fiercely  that  yon  could 
scarcely  look  it  in  the  face  and  draw  your  breath.  The  waves  did 
not  swell  so  high  as  at  other  times,  being  pressed  down  by  the  im- 
petuosity of  the  blast;  neither  did  the  ship  roll  much,  but  it  quiv- 
ered, jarred,  and  shook.  About  half  an  hour  past  seven  a  great  sea 
broke  in  upon  us,  which  split  the  main-sail,  carried  away  the  com- 
panion, filled  between  decks,  and  rushed  into  the  great  cabin.  This 
made  most  of  the  people  tremble,  and  I  believe  they  would  then  have 
been  glad  to  have  been  Christians,  how  light  soever  they  made  of  re- 
ligion before.  I  myself  was  made  sensible  that  nothing  will  enable 
us  to  smile  in  the  face  of  death  but  a  life  of  extraordinary  holiness. 
Toward  three  the  wind  abated.  In  the  morning  we  returned  thanks 
for  our  deliverance ;  and  before  night  most  of  the  people  had  for- 
gotten that  they  were  in  a  storm.  "  If  they  hear  not  Moses  and  the 
prophets,  neither  will  they  be  persuaded  though  one  rose  from  the 
dead."     (Luke  xvi.  31.) 

They  sailed  into  the  Savannah  River  on  Thursday, 
February  5,  1736,  and  cast  anchor  near  Tybee  Island, 
where  the  groves  of  pine  running  along  the  shore 
made  an  agreeable  prospect,  showing  the  bloom  of 


G4  History  of  Methodism 

spring  in  the  depth  of  winter.  On  the  next  day,  Fri- 
day, the  6th,  about  eight  in  the  morning,  they  landed 
on  a  small  uninhabited  island  over  against  Tybee,  and 
first  set  foot  on  American  soil.  Led  by  Governor 
Oglethorpe,  they  went  to  a  rising  ground  where  all 
knelt  down  and  gave  thanks  to  God  for  the  safety  of 
their  voyage.  At  the  first  more  regular  service  they 
were  greatly  comforted  by  parts  of  the  second  lesson 
(Mark  vi.) ;  in  particular  the  account  of  the  courage 
and  sufferings  of  John  the  Baptist;  our  Lord's  direc- 
tions to  the  first  preachers  of  his  gospel,  and  their 
toiling  at  sea  and  deliverance;  and  with  these  com- 
fortable words,  "  It  is  I,  be  not  afraid." 

And  now,  as  they  stand  in  readiness  to  sow  the  first 
seeds  of  Methodism  in  territory  allotted  by  Provi- 
dence for  cultivation  to  the  South  Carolina  Confer- 
ence, let  us  look  for  a  moment  at  the  portraits  of  John 
and  Charles  Wesley,  drawn  by  a  master's  hand,  and 
suspended  in  the  halls  of  grateful  memory: 

About  the  middle  of  March,  1730,  I  became  acquainted  with  Mr. 
Charles  Wesley,  of  Christ  Church.  I  had  a  weight  upon  toy  heart 
which  only  prayer  could  in  some  degree  remove.  I  prepared  my- 
self to  make  trial  of  the  value  and  comfort  of  society,  being  a  little 
recovered.  One  day  an  old  acquaintance  entertained  me  with  some 
reflections  on  the  whimsical  Mr.  Y>Tesley,  his  preciseness  and  pious  • 
extravagances.  Though  I  had  lived  with  him  four  years  in  the 
same  college,  yet  so  unable  was  I  to  take  notice  of  any  thing  that 
passed,  that  I  knew  nothing  of  his  character  ;  but  upon  hearing  this 
I  suspected  he  might  be  a  good  Christian.  I  therefore  went  to  his 
room,  and  without  any  ceremony  desired  the  benefit  of  his  conver- 
sation. I  had  so  large  a  share  of  it  henceforth  that  hardly  a  day 
passed  while  I  was  at  college  but  we  were  together  once,  if  not  oft- 
ener.  After  some  time  he  introduced  me  to  his  brother  John,  of 
Lincoln  College.  "For,''  said  he,  "he  is  somewhat  older  than  I, 
and  can  resolve  your  doubts  better."  This,  as  I  found  afterward, 
was  a  thing  which  he  was  duly  sensible  of;  for  I  never  observed  any 
one  have  more  real  deference  for  another  than  he  constantly  had  for 


In  South  Cabolixa.  65 

his  brother.  Indeed,  he  followed  his  brother  entirely.  Could  I  de- 
scribe one  of  them,  I  should  describe  both ;  and  therefore  I  shall 
say  no  more  of  Charles,  but  that  he  was  a  man  made  for  friendship; 
who,  by  his  cheerfulness  and  vivacity,  would  refresh  his  friend's 
heart;  with  attentive  consideration  would  enter  into  and  settle  all 
his  concerns ;  so  far  as  he  was  able,  would  do  any  thing  for  him, 
great  or  small;  and,  by  a  habit  of  openness  and  freedom,  leave  no 
room  for  misunderstanding.  The  Wesley s  were  already  talked  of 
for  some  religious  practices  which  were  first  occasioned  by  Mr.  Mor- 
gan, of  Christ  Church.  From  these  combined  friends  began  a  little 
society,  for  several  others  from  time  to  time  fell  in — most  of  them 
only  to  be  improved  by  their  serious  and  useful  discourse,  and  some 
few  espousing  all  their  resolutions  and  their  whole  way  of  life.  Mr. 
John  Wesley  was  always  the  chief  manager,  for  which  he  was  very 
fit ;  for  he  not  only  had  more  learning  and  experience  than  the  rest, 
but  he  was  blessed  with  such  activity  as  to  be  always  gaining  ground, 
and  such  steadiness  that  he  lost  none.  What  proposals  he  made  to 
any  were  sure  to  charm  them,  because  he  was  so  much  in  earnest ; 
nor  could  they  afterward  slight  them,  because  they  saw  him  always 
the  same.  What  supported  this  uniform  vigor  was  the  care  he  took 
to  consider  well  of  every  affair  before  he  engaged  in  it,  making  all 
his  decisions  in  the  fear  of  God,  without  passion,  humor,  or  self-con- 
fidence ;  for  though  he  had  naturally  a  clear  apprehension,  yet  his 
exact  prudence  depended  more  on  humanity  and  singleness  of  heart. 
To  this  I  may  add  that  he  had,  I  think,  something  of  authority  in 
his  countenance  ;  though,  as  he  did  not  want  address,  he  could  soften 
his  manner  and  point  it  as  occasion  recpiired.  Yet  he  never  as- 
sumed any  thing  to  himself  above  his  companions.  Any  of  them 
might  speak  their  mind,  and  their  words  Avere  as  strictly  regarded 
by  him  as  his  were  by  them.  What  I  would  chiefly  remark  upon  is 
the  manner  in  which  he  directed  his  friends.  Because  he  required 
such  regulation  of  our  studies  as  might  devote  them  all  to  God,  he 
has  been  cried  out  upon  as  one  that  discouraged  learning.  Far  from 
that ;  the  first  thing  he  struck  at  in  young  men  was  that  indolence 
which  would  not  submit  to  close  thinking.  ISor  was  he  against  read- 
ing much,  especially  at  first ;  for  then  the  mind  ought  to  fill  itself 
with  materials,  and  try  every  thing  that  looks  bright  and  perfect. 
He  earnestly  recommended  to  them  a  method  and  order  in  all  their 
actions.  After  their  morning  devotions,  he  advised  them  to  deter- 
mine with  themselves  what  they  were  to  do  all  parts  of  the  day.  By 
such  foresight  they  would  at  every  hour's  end  not  be  in  doubt  how 
5 


6C>  History  of  Methodism. 

to  dispose  of  themselves  ;  and  by  bringing  themselves  under  the  ne- 
cessity of  such  a  plan,  they  might  correct  the  impotence  of  a  mind 
that  had  been  used  to  live  by  humor  and  chance,  and  prepare  it  by 
degrees  to  bear  the  other  restraints  of  a  holy  life.  The  next  thing 
was  to  put  them  upon  keeping  the  fasts,  visiting  the  poor,  and  com- 
ing to  the  weekly  sacrament:  not  only  to  subdue  the  body,  increase 
charity,  and  obtain  divine  grace,  but  (as  he  expressed  it)  to  cut  oft' 
their  retreat  to  the  world.  He  judged  that  if  they  did  these  things, 
men  would  cast  out  their  name  as  evil,  and,  by  the  impossibility  of 
keeping  fair  any  longer  With  the  world,  oblige  them  to  take  their 
whole  refuge  in  Christianity.  But  those  whose  resolutions  he  thought 
would  not  bear  this  test  he  left  to  gather  strength  by  their  secret 
exercises.  It  was  his  earnest  care  to  introduce  them  to  the  treas- 
ures of  wisdom  and  hope  in  the  Holy  Scriptures ;  to  teach  them  not 
only  to  endure  that  book,  but  to  form  themselves  by  it,  and  to  fly  to 
it  as  the  great  antidote  against  the  darkness  of  this  world.  For 
some  years  he  and  his  friends  read  the  New  Testament  together  at 
evening.  He  laid  much  stress  upon  self-examination.  He  taught 
them  to  take  account  of  their  actions  in  a  very  exact  manner  by 
writing  a  constant  diary ;  then,  to  keep  in  their  minds  an  awful 
sense  of  God's  presence,  with  a  constant  dependence  on  his  will,  he 
advised  them  to  ejaculatory  prayers.  The  last  means  he  recom- 
mended was  meditation.  Their  usual  time  for  this  was  the  hour 
next  before  dinner.  After  this  he  committed  them  to  God.  What 
remained  for  him  to  do  was  to  discourage  them  in  the  discomforts 
and  temptations  they  might  feel,  and  to  guard  them  against  all  spir- 
itual delusions.  In  this  spiritual  care  of  his  acquaintance  Mr. 
Wesley  persisted  amidst  all  discouragements.  I  could  say  a  great 
deal  of  his  private  piety — how  it  was  nourished  by  continual  re- 
course to  God,  and  preserved  by  a  strict  watchfulness  in  beating 
down  pride  and  reducing  the  craftiness  and  impetuosity  of  nature 
to  a  child-like  simplicity,  and  in  a  good  degree  crowned  with  divine 
love  and  victory  over  the  whole  set  of  earthly  passions.  He  thought 
prayer  to  be  more  his  business  than  anything  else;  and  I  have  seen 
him  come  out  of  his  closet  with  a  serenity  of  countenance  that  was 
next  to  shining — it  discovered  what  he  had  been  doing,  and  gave 
me  double  hope  of  receiving  wise  directions  in  the  matter  about 
which  I  came  to  consult  him.  He  is  now  gone  to  Georgia  as  a  mis- 
sionary, where  there  is  ignorance  that  aspires  after  divine  wisdom, 
but  no  false  learning  that  is  got  above  it.     (Gambold.) 


CHAPTER  III. 


Our  end  in  leaving  our  native  country  is  not  to  gain  riches  and 
honor,  but  singly  this:  to  live  wholly  to  the  glory  of  God. 

(J.  Wesley.) 

IN  the  Isle  of  Wight  the  four  missionaries  adopted, 
November  3,  1735,  the  following  constitution  for 
the  ordering  of  their  affairs  in  America,  viz. : 

In  the  name  of  God.     A  nu  n. 

We,  whose  names  are  here  underwritten — being  fully  convinced 
that  it  is  impossible  either  to  promote  the  work  of  God  among  the 
heathen  without  an  entire  union  among  ourselves,  or  that  such  a 
union  should  subsist  unless  each  one  will  give  up  his  single  judg- 
ment to  that  of  the  majority — do  agree,  by  the  help  of  God: 

First,  That  none  of  us  will  undertake  any  thing  of  importance 
without  proposing  first  to  the  other  three. 

Second,  That  whenever  our  judgments  or  inclinations  differ,  any 
one  shall  give  up  his  single  judgment  or  inclination  to  the  others. 

TJdrd,  That  in  case  of  an  equality,  after  begging  God's  direction, 
the  matter  shall  be  decided  by  lot. 

John  Wesley, 
Charles  Wesley, 
Bexjamix  Ingham, 
Charles  Delamotte. 

The  scheme  of  Christian  duty  which  it  was  their 
aim  to  inculcate  was  set  forth  by  John  Wesley  (1733) 
in  the  following  wrords,  viz. : 

Whoever  follows  the  direction  of  our  excellent  Church  in  the  in- 
terpretation of  the  holy  Scriptures,  by  keeping  close  to  that  sense  of 
them  which  the  Catholic  fathers  and  ancient  bishops  have  delivered 
to  succeeding  generations,  will  easily  see  that  the  whole  system  of 
Christian  duty  is  reducible  to  these  five  heads: 

First,  the  renouncing  of  ourselves.     "  If  any  man  will  come  aftei 

(07) 


68  History  of  Methodism 

me,  let  him  renounce  himself,  and  follow  me."  This  implies,  first, 
a  thorough  conviction  that  we  are  not  our  own;  that  we  are  not  the 
proprietors  of  ourselves  or  any  thing  we  enjoy ;  that  we  have  no  right 
to  dispose  of  our  goods,  bodies,  souls,  or  any  of  the  actions  or  passions 
of  them;  secondly,  a  solemn  resolution  to  act  suitably  to  this  convic- 
tion— not  to  live  to  ourselves,  nor  to  pursue  our  own  desires,  nor  to 
phase  ourselves,  nor  to  suffer  our  own  will  to  be  any  principle  of 
action  to  us. 

Secondly.  Such  a  renunciation  of  ourselves  naturally  leads  us  to 
the  devoting  of  ourselves  to  God,  as  this  implies,  first,  a  thorough 
conviction  that  we  are  God's;  that  he  is  the  Proprietor  of  all  we  are 
and  all  we  have,  and  that  not  only  by  right  of  creation,  but  of  pur- 
chase ;  for  he  died  for  all,  and  therefore  died  for  all  that  they  which 
live  should  not  henceforth  live  unto  themselves,  but  unto  Him  that 
died  for  them;  secondly,  a  solemn  resolution  to  live  suitably  to  this 
conviction :  to  live  unto  God ;  to  render  unto  God  the  things  that 
are  God's,  even  all  we  are  and  all  we  have;  to  glorify  him  in  our 
bodies  and  in  our  spirits,  with  all  our  powers  and  all  the  strength  of 
each,  and  to  make  his  will  our  sole  principle  of  action. 

Thirdly.  Self-denial  is  the  immediate  consequence  of  this;  for 
whosoever  has  determined  to  live  no  longer  to  the  desires  of  men, 
but  to  the  will  of  God,  will  soon  find  that  he  cannot  be  true  to  his 
purpose  without  denying  himself  and  taking  up  his  cross  daily;  he 
will  daily  feel  some  desire  which  his  one  principle  of  action — the 
will  of  God — does  not  require  him  to  indulge.  In  this,  therefore, 
he  must  either  deny  himself  or  so  far  deny  the  faith.  He  will  daily 
meet  with  some  means  of  drawing  nearer  to  God  which  are  unpleas- 
ing  to  flesh  and  blood.  In  these,  therefore,  he  must  either  take  up 
his  cross  or  so  far  renounce  his  Master. 

Fourthly.  By  a  constant  exercise  of  self-denial  the  true  follower  of 
Christ  continually  advances  in  mortification;  he  is  more  and  more 
dead  to  the  world  and  the  things  of  the  world,  till  at  length  he  can 
say,  with  that  perfect  disciple  of  his  Lord,  "I  desire  nothing  more 
but  God,"  or,  with  St.  Paul,  "  I  am  crucified  unto  the  world ;  I  am 
dead  with  Christ;  I  live  not,'  but  Christ  liveth  in  me." 

Fifthly.  Christ  liveth  in  me.  This  is  the  fulfilling  of  the  law — 
the  last  stage  of  Christian  holiness.  This  maketh  the  man  of  God 
perfect;  he,  being  dead  to  the  world,  is  alive  to  God.  The  man  the 
desire  of  whose  soul  is  unto  his  Name,  who  has  given  him  his  whole 
heart,  who  delights  in  him  and  in  nothing  else  but  what  tends  to 
him,  who  for  his  sake  burns  with  love  to  all  mankind,  who  neither 


In  South  Carolina.  69 

thinks,  speaks,  nor  acts  but  to  fulfill  his  will,  is  on  the  last  round 
of  the  ladder  to  heaven.  Grace  hath  had  its  full  work  upon  his 
soul;  the  next  step  he  takes  is  into  glory. 

Soon  after  the  arrival  of  the  missionaries  at  Savan- 
nah, word  was  sent  them  from  the  Indians  of  an  in- 
tended visit,  to  be  made  on  the  14th  of  February.  At 
the  appointed  time  they  put  on  their  gowns  and  cas- 
socks, and  went  into  the  great  cabin  of  the  ship  to  re- 
ceive them,  when  Tomo-Chiche,  their  king,  made  the 
following  speech: 

Ye  are  welcome.  I  am  glad  to  see  you  here.  I  have  a  desire  to 
hear  the  great  word,  for  I  am  ignorant.  When  I  was  in  England,  I 
desired  that  some  might  speak  the  great  word  to  me.  Our  nation 
was  then  willing  to  hear.  Since  that  time  we  have  been  in  trouble. 
The  French  on  one  hand,  the  Spaniards  on  the  other,  and  the  traders 
that  are  amongst  us,  have  caused  great  confusion,  and  have  set  our 
people  against  hearing  the  great  word.  Their  tongues  are  useless ; 
some  say  one  thing  and  some  another.  But  I  am  glad  ye  are  come. 
I  will  assemble  the  great  men  of  our  nation,  and  I  hope  by  degrees 
to  compose  our  differences ;  for  without  their  consent  I  cannot  hear 
the  great  word.  However,  in  the  meantime,  I  shall  be  glad  to  see 
you  at  my  town,  and  I  would  have  you  teach  our  children.  But  we 
would  not  have  them  made  Christians  as  the  Spaniards  make  Chris- 
tians— for  they  baptize  without  instruction — but  we  would  hear  and 
be  well  instructed,  and  then  be  baptized  when  we  understand. 

To  this  address  Mr.  Wesley  made  this  short  answer: 
"  God  only  can  teach  you  wisdom,  and  if  you  be  sin- 
cere, perhaps  he  will  do  it  by  us."  The  queen,  Sinou- 
ki,  also  made  them  a  present  of  a  jar  of  milk  and  of 
honey,  that  they  might  feed  tliem,  she  said,  with  milk— 
for  they  were  but  children — and  that  they  might  be 
sweet  to  them. 

Not  finding  as  yet  any  door  open  for  pursuing  their 
main  design  —  the  conversion  of  the  Indians  —  they 
considered  in  what  manner  they  might  be  most  useful 
to  the  colonists.     Mr.  John  Wesley  and  Delamotte 


70  History  of  Methodism 

were  appointed  to  Savannah,  and  Mr.  Charles  Wesley 
and  Ingham,  to  Frederica,  in  the  Island  of  St.  Simon, 
where  Governor  Oglethorpe  had  fixed  his  residence. 
Mr.  Ingham,  in  company  with  the  governor,  set  out 
for  his  appointment  in  advance  of  Charles  Wesley, 
who  was  to  have  spiritual  oversight  of  the  people, 
and  although  leaving  Savannah  on  Monday,  the  16th 
of  February,  did  not  reach  Frederica,  in  consequence 
of  a  stormy  and  perilous  voyage,  until  Sunday  morn- 
ing, February  22, 1736.  He  found  the  people  engaged 
in  shooting,  walking  up  and  down  through  the  woods, 
and  turning  the  day  into  one  for  sporting.  By  his 
request  the  governor  immediately  put  a  stop  to  this 
desecration  of  the  Sabbath,  and  after  he  had  break- 
fasted they  joined  in  the  litany.  On  the  next  Sun- 
day, February  29,  he  discoursed  to  the  people  on  the 
proper  observance  of  the  Lord's-day,  and  reproved 
them,  in  a  friendly  manner,  for  their  immoralities,  set- 
ting forth  the  heinousness  of  the  sin  of  Sabbath  - 
breaking  and  the  dreadful  consequences  that  would 
necessarily  follow.  A  few  received  his  admonitions 
kindly;  but  one  man  answered  him  openly,  that  these 
were  new  laws  in  America,  and  the  greater  part  being 
hardened,  instead  of  reforming  raised  heavy  com- 
plaints and  accusations  against  the  preacher.  His 
parsonage  was  a  small  circular  space  of  ground  in- 
closed with  myrtles,  bays,  and  laurels,  in  the  midst  of 
which  a  fire  was  kept  up  by  night,  before  which  he 
slept  in  the  open  air,  with  two  blankets  for  his  bed. 
His  daily  employment  consisted  in  holding  public 
prayers  early  in  the  morning,  before  the  people  began 
their  work,  and  at  night  after  they  had  finished  it;  in 
visiting  the  families  and  taking  care  of  those  who  were 
sick.  For  awhile  he  had  the  good  word  of  everybody,  but 


In  Socth  Carolina.  71 

when  they  found  that  he  watched  narrowly  over  them, 
and  reproved  them  boldly  for  their  faults,  immediate- 
ly the  scene  changed.  Instead  of  blessing  came  curs- 
ing, and  the  preacher's  kindness  and  love  were  repaid 
with  hatred  and  ill-will.  "  Tuesday,  March  9,  1736, 
about  three  in  the  afternoon,"  says  Mr.  Charles  Wes- 
ley, "  I  first  set  foot  on  St.  Simon's  Island,  and  imme- 
diately my  spirit  revived.  The  first  who  saluted  me 
on  my  landing  was  honest  Mr.  Ingham,  and  that  with 
his  usual  heartiness.  Never  did  I  more  rejoice  at 
sight  of  him,  especially  when  he  told  me  the  treat- 
ment he  has  met  with  for  vindicating  the  Lord's-day  — - 
such  as  every  minister  of  Christ  must  meet  with.  The 
people  seemed  overjoyed, to  see  me.  I  spent  the  aft- 
ernoon in  conference  with  my  parishioners.  "With 
what  trembling  ought  I  to  call  them  mine.  At  seven 
we  had  evening  prayers,  in  the  open  air,  at  which  Mr. 
Oglethorpe  was  present."  He  entered  upon  the  dis- 
charge of  his  ministerial  duties  with  great  assiduity 
and  a  fixed  purpose  to  promote  the  spiritual  good  of 
the  people.  He  conducted  four  religious  services 
every  day,  for  the  benefit  of  those  who  chose  to  at- 
tend; and  he  was  in  the  habit  of  giving  an  exposition 
of  the  daily  lessons  at  the  morning  and  evening  prayer. 
These  services  were  held  in  the  open  air  when  the 
weather  would  permit,  in  the  store-house  when  it 
rained,  and  as  the  people  had  no  "  church-going  bell " 
to  summon  them  to  their  devotions,  they  were  accus- 
tomed to  assemble  at  the  sound  of  the  drum.  Not- 
withstanding this  earnest  application  to  the  religious 
work  of  the  mission,  his  life  at  Frederica  was  little 
more  than  one  continued  course  of  vexation  and  sor- 
row. He  labored  with  all  his  might,  by  private  ad- 
monition as  well  as  public  instruction,  to  make  the 


72  History  of  Methodism 

people  holy,  yet  few  were  inclined  to  attend  divine 
service  at  all,  and  fewer  still  came  to  the  Lord's  Sup- 
per, or  were  indeed  prepared  to  receive  that  holy  sac- 
rament. The  upright  among  them  respected  him  for 
his  disinterestedness  and  fidelity,  but  others  formed 
conspiracies  to  ruin  him,  and  attempts  were  even 
made  to  take  him  off  by  assassination.  "Mr.  Charles 
Wesley  and  I,"  said  Mr.  Ingham,  on  leaving  Frederica, 
March  28,  "  had  the  happiness  of  undergoing  for  the 
truth's  sake  the  most  glorious  trial  of  our  whole  lives, 
wherein  God  enabled  us  exceedingly  to  rejoice,  and 
also  to  behave  ourselves  throughout  with  undaunted 
courage  and  constancy;  for  which  may  we  ever  love 
and  adore  him!  The  Book  of  God  Avas  our  support, 
wherein,  as  our  necessities  required,  we  always  met 
with  direction,  exhortation,  and  comfort.  Thy  word 
is  a  lantern  to  my  feet,  and  a  light  unto  my  paths.  In 
God's  word  will  I  comfort  me." 

On  the  15th  of  May,  duties  connected  with  his  office 
of  Secretary  for  Indian  Affairs  called  him  to  Savannah, 
and  from  thence  he  was  sent  with  important  dispatches 
to  England,  so  that  he  never  again  visited  Frederica 
where  he  had  met  with  such  unworthy  treatment. 
"At  four,"  says  he,  "I  set  out  for  Savannah,  whither 
the  Indian  traders  were  coming  down  to  meet  me  and 
take  out  licenses.  I  was  overjoyed  at  my  deliverance 
out  of  this  furnace,  and  not  a  little  ashamed  of  myself 
for  being  so." 

If  while  at  Frederica  the  life  of  Charles  Wesley  was 
endangered  by  attempted  assassination,  and  by  fever, 
at  Savannah  it  was  once  or  twice  in  equal  peril  from 
other  causes.  July  7,  says  he:  "Between  four  and 
five  this  morning,  Mr.  Delamotte  and  I  went  to  the 
Savannah.     We  chose  this  hour  for  bathing,  both  for 


In  South  Carolina.  73 

the  coolness  and  because  the  alligators  were  not 
stirring  so  soon.  We  heard  them,  indeed,  snoring  all 
around  us,  and  one  very  early  riser  swam  by  within  a 
few  yards  of  us.  On  Friday  morning  we  had  hardly 
left  our  usual  place  of  swimming  when  we  saw  an 
alligator  in  possession  of  it.  Once  afterward  Mr. 
Delamotte  was  in  great  danger,  for  an  alligator  rose 
just  behind  him,  and  pursued  him  to  the  land,  whither 
he  narrowly  escaped." 

The  house  in  which  Mr.  John  Wesley  and  Delamotte 
were  to  reside  at  Savannah  not  being  yet  ready,  they 
took  up  their  lodging,  on  Wednesday,  the  25th  of  Feb- 
ruary, with  the  Moravians,  and  had  an  opportunity 
day  by  day  of  observing  their  whole  behavior.  "  They 
were  always  employed,  always  cheerful  themselves, 
and  in  good  humor  with  one  another;  they  had  put 
away  all  anger,  and  strife,  and  wrath,  and  bitterness, 
and  clamor,  and  evil-speaking;  they  walked  worthy  of 
the  vocation  wherewith  they  were  called,  and  adorned 
the  gospel  of  our  Lord  in  all  things.  They  met  Sat- 
urday, the  28th,  to  consult  concerning  the  affairs  of 
their  Church — Mr.  Spangenburg  being  shortly  to  go 
to  Pennsylvania,  and  Bishop  Nitschman  to  return  to 
Germany.  After  several  hours  spent  in  conference 
and  prayer,  they  proceeded  to  the  election  and  ordina- 
tion of  a  bishop.  The  great  simplicity  as  well  as 
solemnity  of  the  whole  almost  made  me  forget  the 
seventeen  hundred  years  between,  and  imagine  myself 
in  one  of  those  assemblies  where  form  and  state  were 
not;  but  Paul  the  tent-maker  or  Peter  the  fisherman 
presided,  yet  with  the  demonstration  of  the  spirit  and 
of  power." 

Mr.  Wesley  entered  regularly  upon  the  duties  of 
his  ministry  at  Savannah,  March  7, 1736,  by  preaching 


74  History  of  Methodism 

on  the  epistle  for  the  day  (1  Cor.  xiii.),  reading  for 
the  second  lesson  Luke  xviii.,  in  which  is  our  Lord's 
prediction  of  the  treatment  which  he  himself  and, 
consequently,  his  followers  were  to  meet  with  from 
the  world.  "  Yet,"  says  he,  describing  this  first  service, 
"  notwithstanding  these  plain  declarations  of  our  Lord; 
notwithstanding  my  own  repeated  experience;  not- 
withstanding the  experience  of  all  the  sincere  followers 
of  Christ  whom  I  have  ever  talked  with,  read  or  heard 
of — nay,  and  the  reason  of  the  thing,  evincing  to  a 
demonstration  that  all  who  love  not  the  light  must 
hate  him  who  is  continually  laboring  to  pour  it  in 
upon  them — I  do  here  bear  witness  against  myself, 
that  when  I  saw  the  number  of  people  crowding  into 
the  church,  the  deep  attention  with  which  they  re- 
ceived the  word,  and  the  seriousness  that  afterward 
sat  on  all  their  faces,  I  could  scarce  refrain  from 
giving  the  lie  to  experience,  and  reason,  and  Scripture, 
all  together.  I  could  hardly  believe  that  the  greater, 
the  far  greater  part  of  this  attentive,  serious  people 
would  hereafter  trample  under  foot  that  word,  and  say 
all  manner  of  evil  falsely  of  him  that  spake  it." 

No  men  ever  labored  with  greater  diligence  in  the 
discharge  of  their  duties  as  ministers  to  the  people 
than  did  Mr.  Wesley  and  Delamotte  at  Savannah. 
They  agreed  (1)  to  advise  the  more  serious  among 
them  to  form  themselves  into  a  sort  of  little  society, 
and  to  meet  once  or  twice  a  week  in  order  to  reprove, 
instruct,  and  exhort  one  another;  (2)  to  select  out  of 
these  a  smaller  number  for  a  more  intimate  union  with 
each  other,  which  might  be  forwarded  partly  by  their 
conversing  singly  with  each  and  partly  by  inviting 
them  altogether  to  their  house;-  and  this  accordingly 
they  determined  to  do  every  Sunday  in  the  afternoon. 


In  South  Carolina.  75 

Their  general  method  of  private  instruction  was  as 
follows:  Mr.  Delamotte  taught  between  thirty  and 
forty  children  to  read,  write,  and  cast  accounts.  Before 
school  in  the  morning,  and  after  school  in  the  afternoon, 
he  catechised  the  lowest  class,  and  endeavored  to  fix 
something  of  what  was  said  in  their  understandings 
as  well  as  their  memories.  In  the  evening  he  in- 
structed the  larger  children.  On  Saturday  afternoon 
Mr.  Wesley  catechised  them  all.  He  visited  his  par- 
ishioners in  order  from  house  to  house,  from  twelve 
to  three  in  the  afternoon,  and  brought  the  people  to 
prayers  morning  and  night  of  each  day.  On  the  Lord's- 
day  the  English  service  lasted  from  five  to  half  past 
six.  The  Italian  began  at  nine.  The  second  service 
for  the  English,  including  the  sermon  and  the  holy 
communion,  continued  from  half  past  ten  till  about 
half  past  twelve.  The  French  service  began  at  one. 
At  two  he  catechised  the  children.  About  three  began 
the  English  service,  during  which — immediately  after 
the  second  lesson — a  select  number  of  children  having 
repeated  the  catechism,  and  been  examined  in  some 
part  of  it,  he  endeavored  to  explain  at  large  and  en- 
force that  part  both  on  them  and  the  congregation. 
After  this  was  ended  he  joined  with  as  many  as  his 
largest  room  would  hold  in  reading,  prayer,  and  sing- 
ing praise.  About  six  the  service  of  the  Germans 
began,  at  which  he  was  glad  to  be  present,  not  as  a 
teacher,  but  as  a  learner.  What  immense  labor  was 
this,  and  how  grievous  the  burden  to  be  borne  by  a 
people  having  little  or  no  sense  of  divine  things !  He 
soon  began  to  experience  more  fully  than  ever  the 
truth  of  that  scripture,  "  If  any  man  will  live  godly  in 
Christ  Jesus,  he  shall  suffer  persecution."  Dislike 
and  opposition  began  to  appear  in  persons,  for  reasons 


76  History  of  Methodism 

which,  as  brought  forward  by  them,  were  most  incon- 
sistent and  untenable.  His  parishioners  complained 
of  his  too  rigid  adherence  to  all  parts  of  the  rubric 
of  the  Church  of  England:  instances  of  which  were 
his  declining  to  baptize  healthy  children  except  by 
immersion,  and  his  refusing  to  admit  John  Martin 
Bolzius,  one  of  the  holiest  men  in  the  province,  to  the 
Lord's  Supper  because  he  was  a  Dissenter,  unless  he 
would  submit  to  be  rebaptized.  But  he  then  thought 
this  to  be  his  duty,  and  it  was  vain  to  attempt  to  move 
him.  Afterward,  when  God  taught  him  better,  he 
confessed  his  mistaken  zeal,  and  remarked,  "  Have  I 
not  been  finely  beaten  with  my  own  staff?  " 

The  society  or  class-meeting  introduced  at  Savannah, 
in  April,  1736,  was  not  new  in  the  Church  of  England. 
It  had  its  origin,  as  early  as  1667,  in  the  successful 
ministrations  of  Dr.  Horneck,  a  pious  clergyman  in 
London,  and  Mr.  Smithies,  Lord's  -  day  morning  lect- 
urer at  Cornhill;  and  when  Mr.  Wesley  was  born  there 
were  forty  of  these  societies  in  the  metropolis,  and 
not  a  few  elsewhere,  both  in  England  and  Ireland. 
Persons  feeling  the  burden  of  their  sins,  and  seeking 
counsel  as  to  the  best  means  of  securing  the  blessings 
of  salvation,  were  advised  by  their  ministers  to  meet 
together  weekly  for  pious  conversation,  and  rales  were 
drawn  up  for  the  better  regulation  of  these  meetings. 
By  the  rules  they  were  required  to  discourse  only  on 
such  subjects  as  tended  to  practical  holiness,  and  to 
avoid  controversy.  It  was,  indeed,  through  these  so- 
cieties still  existing,  though  not  in  the  state  of  former 
vigor  and  activity,  that  the  Wesleys  gained  access  to 
the  masses  of  the  people,  since  they  did  not  fall  into 
condemnation  under  the  Conventicle  Act. 

When  Mr.  Ingham  came  to  Savannah  from  Frederica, 


In  South  Carolina.  11 

on  the  30th  of  March,  it  was  to  enable  Mr.  "Wesley  by 
exchange  of  appointments  to  visit  his  brother  Charles 
in  his  sickness,  which  it  was  thought  might  prove 
fatal.  After  Mr.  Wesley's  return  from  Frederica  to 
Savannah,  on  the  20th  of  April,  it  was  thought  best,  in 
view  of  the  missionary  work  contemplated  among  the 
Indians,  that  Mr.  Ingham  should  remain  at  Savannah 
and  learn  their  language.  He  accordingly  arranged 
to  spend  three  days  a  week  in  taking  lessons  from  a 
half-caste  woman  (Mrs.  Musgrave),  and  the  other 
three  in  teaching  what  he  had  learned  to  Mr.  "Wesley 
and  to  Mr.  Nitschman,  the  Moravian  bishop.  He 
agreed  to  teach  Mrs.  Musgrave's  children  to  read,  and 
to  make  her  whatever  additional  recompense  she  might 
require  for  her  trouble.  The  Creek  chief,  Tomo-Chiche, 
and  his  queen,  Sinouki,  desired  him  also  to  teach  the 
young  prince,  and  to  check  and  keep  him  in,  but  not 
to  strike  him;  for  the  Indians  never  strike  their  chil- 
dren, neither  will  they  suffer  it  to  be  done  by  others. 
They  gave  Mr.  Ingham  a  plot  of  fruitful  ground  in  the 
midst  of  which  was  a  small  cone-shaped  hill,  on  the 
top  of  which  a  house  was  built  for  an  Indian  school 
called  Irene. 

When  Charles  Wesley  came  from  Frederica  to 
Savannah,  on  the  16th  of  May,  Mr.  Wesley  left  at  once 
to  take  his  place,  and  reaching  Frederica  Sunday 
morning,  the  23d  of  May,  remained  till  the  23d  of 
June.  He  began  at  once  to  execute  at  Frederica  the 
plan  of  usefulness  which  had  been  adopted  at  Savan- 
nah. When  Governor  Oglethorpe  gave  orders  on  Sun- 
day, the  20th,  that  none  should  profane  the  day  by  fish- 
ing and  fowling,  and  Mr.  Wesley  summed  up  what  he 
had  seen  in  Frederica  inconsistent  with  Christianity, 
and  consequently  with  the  prosperity  of  the  place, 


78  History  of  Methodism 

some  of  the  hearers  were  profited,  but  the  most  were 
deeply  offended.  Observing  much  coolness  in  the 
behavior  of  a  friend,  on  the  following  Tuesday,  he 
asked  him  the  reason  of  it.  "  I  like  nothing  you  do," 
he  answered.  "All  your  sermons  are  satires  upon 
particular  persons,  therefore  I  will  never  hear  you 
more;  and  all  the  people  are  of  my  mind,  for  we  won't 
hear  ourselves  abused.  Besides,  they  say  they  are 
Protestants.  But  as  for  you,  they  cannot  tell  what 
religion  you  are  of.  They  never  heard  of  such  a  religion 
before.'  They  do  not  know  what  to  make  of  it.  And 
then  your  private  behavior — all  the  quarrels  that  have 
been  here  since  you  came  have  been  owing  to  you. 
Indeed,  there  is  neither  man  nor  woman  in  the  town 
who  minds  a  word  you  say.  And  so  you  may  preach 
long  enough,  but  nobody  will  come  to  hear  you." 
Mr.  Wesley  thanked  him  for  his  openness.  Three 
additional  visits  were  made  to  Frederica,  with  less  and 
less  prospect  of  doing  good ;  till  finally,  having  beaten 
the  air  for  some  time  in  this  unhappy  place,  Mr. 
Wesley  took  his  leave  of  it,  January  26, 1737,  content 
with  the  thought  of  seeing  it  no  more. 

His  labors,  as  well  as  those  of  his  colleagues,  were 
not  confined  to  Frederica  and  Savannah,  but  extended 
to  the  Saltzburghers  at  Ebenezer,  to  the  Highlanders 
at  Darien,  to  the  smaller  settlements  at  Highgate,  at 
Hampstead,  Thunderbolt,  and  Skidoway,  and  wher- 
ever an  emigrant  had  pitched  his  tent.  The  hardships 
and  dangers  which  he  embraced,  that  he  might  preach 
the  gospel  and  do  good  of  every  kind  to  this  people, 
were  such  as  few  but  himself  would  have  undertaken, 
or  could  have  endured.  For  so  small  a  person,  he 
possessed  great  muscular  strength,  a  sound  and  vig- 
orous constitution,  with  a  most  ardent  and  indefatiga- 


In  South  Carolina.  79 

ble  mind.  He  exposed  himself  with  the  utmost  indif- 
ference to  every  change  of  season  and  inclemency  of 
weather.  Snow  and  hail,  storm  and  tempest,  seemed 
to  have  no  effect  on  his  iron  body.  He  would  fre- 
quently lie  down  and  sleep  at  night  with  his  hair 
frozen  to  the  earth.  He  would  swim  over  rivers  with 
his  clothes  on,  and  then  travel  on  till  they  were  dry, 
and  all  without  apparent  injury  to  his  health.  He 
possessed  great  presence  of  mind  and  intrepidity  in 
danger.  Going  from  Savannah  to  Frederica,  on  one 
occasion,  he  wrapped  himself  up  in  a  cloak  and  went 
to  sleep  upon  deck  of  the  boat,  but  in  the  course  of 
the  night  he  rolled  out  of  his  cloak  and  fell  into  the 
sea,  so  fast  asleep  that  he  did  not  j)erceive  where  he 
was  till  his  mouth  was  full  of  water,  when  he  swam 
round  the  boat  and  made  his  escape.  When  he  made 
his  first  visit  from  Savannah  to  Charleston,  South 
Carolina,  the  wind  was  so  contrary  and  violent  that 
he  did  not  reach  Port  Boyal,  a  distance  of  forty  miles, 
till  the  evening  of  the  third  day.  The  wind  was  still 
so  high  on  the  afternoon  of  the  next  day  that  when 
crossing  the  neck  of  St.  Helena's  Sound,  the  oldest 
sailor  cried  out,  "  Now,  every  one  must  take  care  for 
himself!"  Mr.  Wesley  said  to  him,  "God  will  take 
care  for  us  all!"  As  soon  as  the  words  were  spoken 
the  mast  fell;  all  expected  every  moment  the  boat  to 
sink,  with  little  prospect  of  swimming  ashore  against 
such  wind  and  sea.  "How  is  it  that  thou  hadst  not 
faith?  "  God  gave  command  to  the  wind  and  seas,  and 
in  an  hour  the  party  were  safe  on  land. 

It  would  hardly  be  expected,  perhaps,  that  a  man 
so  abundant  in  labors  and  in  the  midst  of  privations 
and  perils,  as  was  Mr.  W7esley,  would  entertain  such 
an  opinion  of  himself  as  he  expresses  in  a  letter  to  a 


80  History  of  Methodism 

friend,  July  23,  17:37:  "How  to  attain  to  the  being 
crucified  with  Christ  I  find  not,  being  in  a  condition  I 
neither  desired  nor  expected  in  America — in  ease,  and 
honor,  and  abundance.  A  strange  school  for  him  who 
has  but  one  business,  to  exercise  himself  unto  godli- 
ness." 

It  was  agreed,  February  24,  1737,  that  Mr.  Ingham 
should  leave  for  England,  and  endeavor  to  bring  over, 
if  it  should  please  God,  some  more  of  the  Oxford 
Methodists  to  strengthen  their  hands  in  this  work. 
He  accordingly  left  Savannah,  February  26,  after  hav- 
ing spent  thirteen  months  in  Georgia.  Before  his 
departure,  and  under  date  of  February  16,  1737,  Mr. 
Wesley  wrote  to  a  friend  in  Oxford,  England,  describ- 
ing particularly  the  sort  of  men  he  wished  to  come 
over  as  missionaries  to  America: 

I  should  not  desire  any  to  come  unless  on  the  same  views  and 
conditions  with  us — without  any  temporal  wages,  other  than  food 
and  raiment,  and  the  plain  conveniences  of  life.  And  for  one  or  more 
in  whom  was  this  mind,  there  would  be  full  employment  in  the 
province,  either  in  assisting  Mr.  Delamotte  or  me,  while  we  were 
present  here,  or  in  supplying  our  places  when  abroad,  or  in  visiting 
the  poor  people,  in  the  smaller  settlements  as  well  as  at  Frederica, 
all  of  whom  are  as  sheep  without  a  shepherd.  By  these  labors  of 
love  might  any  that  desired  it  he  trained  up  for  the  harder  task  of 
preaching  the  gospel  to  the  heathen.  The  difficulties  he  must  then 
encounter  God  only  knows;  probably  martyrdom  would  conclude 
them.  But  those  we  have  hitherto  met  with  have  been  small  and 
only  terrible  at  a  distance.  Persecution,  you  know,  is  the  portion 
of  every  follower  of  Christ,  wherever  his  lot  is  cast.  But  it  has 
hitherto  extended  no  farther  than  words  with  regard  to  us,  unless 
in  one  or  two  inconsiderable  instances.  Yet  it  is  sure  every  man 
ought,  if  he  would  come  hither,  be  willing  and  ready  to  embrace 
(if  God  should  see  them  good)  the  severer  kinds  of  it.  He  ought 
to  be  determined  not  only  to  leave  parents,  sisters,  friends,  houses, 
and  lands  for  his  Master's  sake,  but  to  take  up  his  cross  too,  cheer- 
fully to  submit  to  the  fatigue  and  danger  of  (it  may  be)  a  long 


In  South  Carolina,  81 

voyage,  and  patiently  to  endure  the  continual  contradiction  of  sin- 
ners and  all  the  inconveniences  which  it  often  occasions.  Would 
any  one  have  a  trial  of  himself,  how  he  can  bear  this?  If  he  has 
felt  what  reproach  is,  and  can  bear  that  but  a  few  weeks,  as  he  ought, 
I  shall  believe  he  need  fear  nothing.  Other  trials  shall  afterward 
be  no  heavier  than  that  little  one  was  at  first,  so  that  he  may  then 
have  a  well-grounded  hope  that  he  will  be  enabled  to  do  all  things 
through  Christ  strengthening  him. 

After  the  departure  of  his  brother  Charles  and  Mr. 
Ingham,  Mr.  Wesley  and  Delamotte  were  more  abun- 
dant in  labors  at  Savannah  than  before,  but  amid 
growing  dislike  and  opposition  on  the  part  of  many 
of  his  parishioners.  Finally  the  excitement  and  pro- 
ceedings growing  out  of  an  unfortunate  courtship 
which,  it  is  now  universally  conceded,  did  not  at  all 
involve  his  moral  or  religious  character,  caused  him 
to  shake  off  the  dust  of  his  feet  and  to  leave  Georgia 
December  2,  1737,  after  having  preached  the  gospel 
there  (not  as  he  ought,  but  as  he  was  able)  about  one 
year  and  nine  months.  The  results  of  his  labors  he 
sums  up  as  follows:  "All  in  Georgia  have  heard  the 
word  of  God.  Some  have  believed  and  begun  to  run 
well.  A  few  steps  have  been  taken  toward  publishing 
the  glad  tidings,  both  to  the  African  and  American 
heathens.  Many  children  have  learned  how  they  ought 
to  serve  God,  and  to  be  useful  to  their  neighbor.  And 
those  whom  it  most  concerns  have  an  opportunity  of 
knowing  the  true  state  of  their  infant  colony,  and 
laying  a  firmer  foundation  of  peace  and  happiness  to 
many  generations/' 

When  Mr.  Wesley  left  Georgia  he  had  a  more  ac- 
curate knowledge  of  its  territory  and  a  better  ac- 
quaintance with  its  settlers  than  did  Governor  Ogle- 
thorpe, and  he  came  to  know  more  of  the  geography 
and  people  of    South   Carolina   than  did  Governor 


82  History  of  Methodism 

Broughton.  He  left  Savannah,  Monday,  26th,  and 
came,  for  the  first  time,  to  Charleston,  Saturday,  July 
31,  1736,  in  company  with  his  brother  Charles,  who 
was  to  embark  for  England  on  the  11th  of  August. 
They  were  not  strangers  in  the  city,  for  they  had 
made  the  acquaintance  of  many  whom  the  dealings 
of  commerce  and  the  public  interests  of  the  colony 
had  drawn  to  Savannah,  and  they  were  both  well 
known  by  character  throughout  the  province.  Three 
days  before  leaving  Savannah  they  had  twice  been  in 
company  with  Mr.  Johnson,  brother  of  Governor 
Robert  Johnson,  at  Governor  Oglethorpe's,  and  ex- 
pressed the  hope,  July  23,  that  many  such  gentlemen, 
like  him,  were  to  be  found  in  Carolina — "  men  of  good 
nature,  good  manners  and  understanding." 

There  existed  at  this  time  a  dispute  between  the 
two  colonies  respecting  the  right  of  trading  with  the 
Indians,  which  was  at  last  carried  into  Westminster 
Hall  and  agitated  with  great  animosity.  Mr.  Wesley, 
besides  attending  on  his  brother  on  the  eve  of  his  de- 
parture, was  the  bearer  of  important  letters  from 
Governor  Oglethorpe  to  Governor  Broughton,  on  the 
subject  of  this  dispute. 

The  two  Wesleys  attended  St.  Philip's  Church 
August  1,  the  day  after  their  arrival,  and  found  about 
three  hundred  present  at  the  morning  service,  and 
about  fifty  at  the  holy  communion.  Mr.  John  Wes- 
ley was  invited  to  preach  to  the  congregation,  but 
either  through  desire  to  hear  Commissary  Alexander 
Garden,  or  because  of  the  official  character  of  his 
visit,  which  was  one  of  difficulty  and  delicacy,  he  de- 
clined the  invitation.  He  was  glad  to  see  several 
negroes  at  church,  and  in  his  quickness  to  ascertain 
the  religious  status  of  every  one  with  whom  he  came 


In  South  Carolina.  83 

in  contact,  he  was  told  by  one  of  them,  in  reply  to  his 
questions,  that  she  was  there  constantly,  and  that  her 
old  mistress  had  many  times  instructed  her  in  the 
Christian  religion. 

St.  Philip's  Church  was  one  of  the  most  ancient 
and  imposing  public  buildings  in  Charleston.  It 
was  founded  in  1711,  and  divine  service  performed  in 
it  in  1723.  The  main  body  of  the  church  was  founded 
in  1728,  and  the  steeple  in  1733.  It  was  built  of  brick 
and  stuccoed  to  resemble  stone,  exhibiting  more  of  de- 
sign in  its  arrangement  than  any  other  ancient  build- 
ing erected  here.  The  site  was  a  little  above  Queen 
street,  and  looking  directly  down  Church  street.  The 
general  outline  of  the  plan  presented  the  form  of  a 
cross,  the  foot  of  which  constituting  the  nave,  was 
seventy-four  feet  long  and  sixty-two  feet  wide.  The 
arms  formed  the  vestibule,  tower,  and  porticoes,  at 
each  end,  projecting  twelve  feet  beyond  the  sides,  and 
surmounted  by  a  pediment.  The  head  of  the  cross 
was  a  portico  of  four  massy  square  pillars,  interco- 
lumniated  with  arches,  surmounted  with  their  regular 
entablature,  and  crowned  with  a  pediment.  Over  this 
portico,  and  behind  it,  rose  two  sections  of  an  octagon 
tower — the  lower  containing  the  bell,  the  upper  the 
clock — crowned  with  a  dome,  and  quadrangular  lan- 
tern, and  vane.  The  height  of  the  tower,  entire,  with 
its  basement,  was  one  hundred  and  thirteen  feet.  The 
sides  of  the  edifice  were  ornamented  with  a  series  of 
pilasters  of  the  same  Tuscan  order  with  the  portico 
columns,  each  of  the  spaces  being  pierced  with  a  sin- 
gle lofty  aperture  as  a  window.  The  roof  was  par- 
tially hid  by  a  balustrade  which  ran  round  it.  The 
interior  of  this  church,  in  its  whole  length,  presented 
an  elevation  of  a  lofty  double  arcade  supporting  upon 


84  History  of  Methodism 

an  entablature  a  vaulted  ceiling  in  the  middle.  The 
piers  were  ornamented  with  fluted  Corinthian  pilasters 
rising  to  the  top  of  the  arches,  the  keystones  of  which 
were  sculptured  with  cherubim  in  relief.  Over  the 
center  arch,  on  the  south  side,  were  some  figures  in 
heraldic  form,  representing  the  infant  colony  implor- 
ing the  protection  of  the  king.  Beneath  the  figures 
was  the  inscription,  Proprius  res  a  spice  nostras,  which 
was  adopted  as  the  motto  of  the  seal  of  the  Church. 
Over  the  middle  arch,  on  the  north  side,  was  the  in- 
scription, Deus  mihi  Sol,  with  armorial  bearings.  The 
pillars  were  ornamented  on  their  face  with  beautiful 
pieces  of  monumental  sculpture,  some  of  them  in 
bass-relief,  and  some  with  full  figures  finely  executed 
by  the  first  artists  in  England  and  America.  At  the 
end  of  the  nave,  and  within  the  body  of  the  church, 
was  the  chancel,  and  at  the  west  end  the  organ,  which 
was  an  ancient  piece  of  furniture  imported  from  En- 
gland, and  which  had  been  used  at  the  coronation  of 
George  II.  Galleries  were  added  some  time  subse- 
quent to  the  building  of  the  church.  The  effect  pro- 
duced upon  the  mind  in  viewing  this  edifice  was  that 
of  solemnity  and  awe,  from  its  massy  character.  When 
you  entered  under  its  roof,  the  lofty  arches,  porticoes, 
arcades,  and  pillars  which  supported  it,  cast  a  somber 
shade  over  the  whole  interior,  and  induced  the  mind 
to  serious  contemplation  and  religious  reverence.  In 
every  direction  the  monuments  of  departed  worth  and 
excellence  gleamed  upon  the  sight,  every  object  tended 
to  point  to  the  final  state  of  all  worldly  grandeur,  and 
impelled  the  mind  to  look  beyond  the  tomb  for  that 
permanency  of  being  and  happiness  which  in  the 
natural  constitution  of  things- cannot  here  exist. 
On  Monday,  the  2d  of  August,  Mr.  Wesley  set  out 


In  South  Carolina.  85 

to  visit  Governor  Thomas  Broughton,  and  to  deliver 
the  official  letters  sent  by  Governor  Oglethorpe.  Gov- 
ernor Broughton  lived  in  the  parish  of  St.  Johns,  a 
pleasant  and  healthy  part  of  the  country  on  the  west- 
ern  branch  of  Cooper  River.  He  was  a  worthy  gentle- 
man and  serious  Christian,  and,  coming  to  reside  in 
the  parish  soon  after  the  church-building  was  com- 
pleted, in  1711,  very  generously  adorned  it  with  a  pul- 
pit, reading-desk,  pews,  communion-table,  and  railing 
round  the  chancel — all  made  of  cedar.  His  residence 
was  about  thirty  miles  from  Charleston,  and  stood  very 
pleasantly  on  a  little  hill,  with  a  vale  on  either  side,  in 
one  of  which  was  a  thick  wood;  the  other  was  planted 
with  rice  and  Indian  corn.  Mr.  Wesley  utilized  this 
visit  by  gaining  all  the  information  in  his  power  re- 
specting the  Churches.  He  learned  that  particular 
interest  had  been  shown  in  giving  Christian  instruc- 
tion to  the  negroes  in  the  parish  of  Goose  Creek, 
where  a  few  years  before  the  Rev.  Mr.  Ludlam  had 
admitted  a  number  to  baptism,  and  said,  if  their  mas- 
ters would  heartily  concur  to  forward  so  good  a  work, 
all  that  were  born  in  the  country  might,  without  much 
difficulty,  be  instructed  and  received  into  the  Church ; 
and  also  in  the  parish  of  St.  George,  where  the  Rev. 
Mr.  Yarnod  had  baptized  fifty  negroes  belonging  to 
Alexander  Skeene.  Mr.  Wesley  conceived  at  once  a 
desire  to  see  this  work  in  person,  and  set  out  the  next 
day  to  visit  Mr.  Skeene,  who  resided  on  his  plantation 
west  of  the  Ashley  River,  and  about  twenty-eight  miles 
from  Charleston ;  but  his  horse  breaking  down,  he  was 
obliged  to  forego  the  pleasure  of  the  visit,  and  return 
by  the  most  direct  route  to  the  city. 

Charles  Wesley,   after   spending   eleven    days    in 
Charleston,  in  agreeable  and  profitable  Christian  in- 


86  History  of  Methodism 

tercourse  with  the  people,  but  in  a  state  of  health  too 
feeble  to  allow  of  his  preaching,  went  on  board,  Au- 
gust 11,  1736,  to  commence  his  voyage  to  England. 
He  was  detained  in  Boston,  waiting  for  the  ship  to 
undergo  repairs,  for  more  than  a  month.  During  this 
time  he  was  treated  with  great  kindness  by  several  re- 
spectable residents,  whose  spiritual  welfare  he  labored 
to  promote;  preached  in  several  of  the  churches,  and 
once  in  a  private  company  ;  and  on  the  return  of  his 
sickness,  so  as  to  cause  great  suffering  and  even  to  en- 
danger his  life,  three  or  four  physicians  watched  over 
his  case  with  tender  solicitude.  He  was  sufficiently 
recovered  to  reembark  on  the  5th  of  October,  and, 
after  a  perilous  voyage,  landed  at  Deal,  on  the  3d  of 
December,  1736.  On  reaching  London  he  was  wel- 
comed to  the  home  of  Mr.  Charles  Rivington,  the 
book-seller,  who  gave  him  great  cause  to  rejoice  by  his 
account  of  their  Oxford  friends. 

Mr.  Wesley  took  leave  of  his  brother  on  Thursday, 
the  5th  of  August,  and  being  disappointed  in  getting 
passage  to  return  by  the  expected  time,  in  the  boat  of 
Colonel  William  Bull,  he  went  out  to  Ashley  Ferry, 
intending  to  walk  to  Port  Royal;  but  Edmund  Belin- 
ger  not  only  provided  him  a  horse,  but  rode  with  him 
ten  miles,  and  sent  his  son  twenty  miles  farther  to 
Combahee  Ferry;  whence,  having  hired  horses  and  a 
guide,  he  went  to  Beaufort,  or  Port  Boyal,  the  next 
evening.  He  took  boat  Saturday  morning,  but,  the 
wind  being  contrary  and  very  high,  he  did  not  reach 
Savannah  till  Sunday  in  the  afternoon. 

The  second  visit  was  made  by  Mr.  Wesley  to  Charles- 
ton in  order  to  lay  before  the  Rev.  Alexander  Garden 
■ — who,  as  commissary  of  the  Bishop  of  London,  had 
spiritual    jurisdiction    over   the   two   Carolinas   and 


In  South  Carolina.  87 

Georgia— the  case  of  a  clergyman  in  South  Carolina 
who  had  married  several  of  his  parishioners  without 
either  banns  or  license,  and  declared  he  would  do  so 
still.  He  left  Savannah  on  Tuesday,  April  12,  1737, 
and  landed  in  Charleston  on  Thursday,  the  14th.  Mr. 
Garden  gave  him  assurances  that  no  such  irregularity 
should  take  place  in  the  future,  and  treated  him  with 
great  kindness  and  consideration.  By  his  invitation 
Mr.  Wesley  preached  on  Sunday,  the  17th  of  April, 
his  first  sermon  in  St.  Philip's  Church,  on  these  words 
from  the  epistle  for  the  day:  "  Whatsoever  is  born  of 
God  overcometh  the  world "  (1  John  v.  4) — setting 
forth  (1)  the  unlimited  universality  implied  in  the 
term  "whatsoever;"  (2)  the  spiritual  state  implied  in 
the  expression,  "is  born  of  God;  "  (3)  the  privilege  of 
every  one  that  is  in  that  state,  viz.,  courage  and  strength 
to  face  and  subdue  whatever  the  world  can  lay  in  the 
way  either  to  allure  or  to  fright  him  from  keeping 
God's  commandments.  To  that  plain  account  of  the 
Christian  state  which  these  words  naturally  led  him 
to  give,  a  man  of  education  and  character,  at  the  end 
of  the  discourse,  seriously  objected — what  indeed  is  a 
great  truth — "Why,  if  this  be  Christianity,  a  Chris- 
tian must  have  more  courage  than  Alexander  the 
Great."  On  the  following  Friday,  the  22d,  he  had  the 
pleasure  of  meeting  with  the  clergy  of  South  Caro- 
lina at  their  annual  visitation,  and  assisted  in  the  aft- 
ernoon at  a  conversation  for  several  hours  on  "Christ 
our  [Righteousness,"  such  as  he  had  not  heard  at  any 
visitation  in  England,  or  hardly  on  any  other  occasion. 
The  Rev.  Thomas  Thompson,  minister  of  St.  Bar- 
tholomew's, near  Ponpon,  learning  on  Saturday,  the 
23d,  that  Mr.  Wesley  had  been  disappointed  of  a  pas- 
sage home  by  water,  kindly  offered  him  one  of  his 


88  History  of  Methodism 

horses,  if  lie  would  go  by  land,  which  he  gladly  ac- 
cepted. He  went  with  him  twenty  miles,  and  sent  his 
servant  to  guide  him  the  other  twenty  to  his  house. 
Here  he  found  a  young  negro  of  unusual  intelligence, 
to  whom  he  gave  Christian  instruction,  which  was  re- 
ceived with  fixed  attention,  so  that  the  next  day  all  was 
accurately  remembered.  On  Sunday  he  preached  at 
Ponpon  Chapel  twice,  on  1  Cor.  xiii.,  describing  at 
large  Christian  charity,  or  love,  to  a  congregation  that 
came  from  eight  to  twelve  miles  to  hear  his  discourses. 
On  Wednesday  he  visited  Mr.  Belinger's  plantation, 
at  Chulifinny,  where  he  was  detained  by  rain  till  Fri- 
day, and  was  sent  forward  on  that  day  by  Mr.  Belin- 
ger,  under  the  guidance  of  a  negro  lad,  to  Purysburg, 
from  whence  he  went  to  Savannah  on  Saturday,  the 
30th.  By  conversation  with  the  lad  that  went  with 
him,  who  was  both  capable  of  instruction  and  anxious 
to  learn,  and  with  the  negroes  on  Mr.  Belinger's  plan- 
tation—one of  whom  told  him  that  when  he  was  at 
Ashley  Ferry  he  went  to  church  every  Sunday,  and 
that  if  there  was  any  church  within  five  or  six  miles 
of  him,  buried  as  he  then  was  in  the  woods,  although 
he  was  lame  and  could  not  walk,  yet  he  would  crawl 
thither — Mr.  Wesley's  interest  in  the  religious  welfare 
of  this  race  was  greatly  intensified,  and  he  then  laid 
down  the  plan  of  instruction  which  was  adopted  a  hun- 
dred years  afterward  by  the  South  Carolina  Confer- 
ence, and  made  the  basis  of  all  missionary  operations 
among  the  negroes:  "One  of  the  easiest  and  shortest 
ways  to  instruct  the  American  negroes  in  Christianity 
would  be,  first,  to  inquire  after  and  find  out  some  of 
the  most  serious  of  the  planters;  then,  having  inquired 
of  them  which  of  their  slaves  were  best  inclined,  and 
understood  English,  to  go  to  them  from  plantation  to 


In  South  Carolina.  89 

plantation,  staying  as  long  as  appeared  necessary  at 
each.  Three  or  four  gentlemen  in  Carolina  I  have 
met  with  that  would  be  sincerely  glad  of  such  an  as- 
sistant, who  might  pursue  his  work  with  no  more  hin- 
derances  than  must  everywhere  attend  the  preaching 
of  the  gospel." 

His  third  and  last  visit  to  Charleston  was  made  on 
the  occasion  of  his  embarking  for  England.  Leaving 
Savannah  after  evening  prayers,  December  2,  1737,  he 
came  to  Purysburg  early  in  the  morning  of  the  next 
day,  and  failing  to  procure  a  guide  for  Port  Royal,  he 
set  out  without  one.  After  walking  two  or  three  hours 
he  met  an  old  man  who  led  him  into  a  small  path, 
near  which  was  a  line  of  blazed  trees,  by  following 
which,  he  said,  he  might  easily  come  to  Port  Royal  in 
five  or  six  hours.  He  was  accompanied  by  four  per- 
sons, one  of  whom  intended  to  go  to  England  with 
him ;  the  other  two  to  settle  in  Carolina.  About  eleven 
they  came  into  a  large  swamp,  where  they  wandered 
about  till  near  two.  They  then  found  another  blaze, 
and  pursued  it  till  it  divided  into  two;  one  of  them 
they  followed  through  an  almost  impassable  thicket, 
a  mile  beyond  which  it  ended.  They  made  through 
the  thicket  again,  and  traced  the  other  blaze  till  that 
also  ended.  It  now  grew  toward  sunset,  so  they  sat 
down,  faint  and  weary,  having  had  no  food  all  day,  ex- 
cept a  cake  of  gingerbread,  which  he  had  taken  in  his 
pocket.  A  third  of  this  they  had  divided  among  them 
at  noon;  another  third  they  took  now;  the  rest  they 
reserved  for  the  morning;  but  they  had  met  with  no 
water  all  the  day.  Thrusting  a  stick  into  the  ground 
and  finding  the  end  of  it  moist,  two  of  their  company 
began  to  dig  with  their  hands,  and  at  the  depth  of 
about  three  feet  found  water.     They  thanked  God, 


90  His Ton  y  of  Methodism 

drank,  and  were  refreshed.  The  night  was  sharp; 
however,  there  was  no  complaining  among  them,  but, 
after  having  commended  themselves  to  God,  they  lay 
down  close  together  and  slept  till  near  six  in  the  morn- 
ing. God  renewing  their  strength,  they  arose  neither 
faint  nor  weary,  and  resolved  to  make  one  trial  more 
to  find  a  path  to  Port  Eoyal.  They  started  due  east; 
but  finding  neither  path  nor  blaze,  and  the  woods 
growing  thicker  and  thicker,  they  judged  it  would  be 
their  best  course  to  return,  if  they  could,  by  the  way 
they  came.  The  day  before,  in  the  thickest  part  of 
the  wroods,  Mr.  Wesley  had  broken  many  young  trees, 
he  knew  not  why,  as  they  walked  along;  these  they 
found  a  great  help  in  several  places,  where  no  path 
was  to  be  seen,  and  between  one  and  two  God  brought 
them  safe  to  the  house  of  Benjamin  Arien,  the  old  man 
they  left  the  day  before.  In  the  evening  Mr.  Wesley 
read  prayers  in  French  to  a  numerous  family,  a  mile 
from  Arien's,  one  of  whom  undertook  to  guide  them 
to  Port  Eoyal.  In  the  morning  they  set  out.  About 
sunset  they  asked  their  guide  if  he  knew  where  he 
was.  He  frankly  answered,  "No."  However,  they 
pushed  on,  and  about  seven  they  came  to  a  plantation; 
and  the  next  day,  after  many  difficulties  and  delays, 
they  landed  at  Port  Eoyal  Island.  They  walked  to 
Beaufort  Wednesday,  December  7,  where  the  Eev. 
Lewis  Jones,  the  minister  of  Beaufort  with  whom  Mr. 
Wesley  lodged  during  his  short  stay  here,  gave  him  a 
lively  idea  of  the  old  English  hospitality.  On  Thurs- 
day Mr.  Delamotte  came,  with  wdioin  Mr.  Wesley  took 
boat  on  Friday,  the  9th,  for  Charleston,  and  came 
thither  in  the  morning  of  Tuesday,  the  13th.  Here 
lie  expected  trials  of  a  different  kind,  and  far  more 
dangerous;   for  contempt  and  want  are   easy  to  be 


L\r  South  Carolina.  91 

borne,  but  who  can  bear  respect  and  abundance  ?  On 
the  14th  he  read  public  prayers  by  request,  and  was 
much  refreshed  with  those  glorious  promises  contained 
both  in  the  seventy-second  Psalm  and  in  the  first  les- 
son, the  fortieth  chapter  of  Isaiah:  "They  that  wait 
upon  the  Lord  shall  renew  their  strength;  they  shall 
mount  up  with  wings  as  eagles;  they  shall  run  and  not 
be  weary;  they  shall  walk  and  not  faint."  On  Friday, 
the  16th,  he  parted  from  the  last  of  those  friends  who 
came  with  him  to  America,  Mr.  Charles  Delamotte; 
preached  once  more,  Sunday,  the  18th,  to  this  careless 
people;  went  on  board  the  Samuel,  Captain  Percy, 
Thursday,  the  22d,  and  taking  leave  of  America,  sailed 
over  Charleston  bar  Saturday,  the  24th,  and  about 
noon  lost  sight  of  land.  After  a  stormy  passage,  he 
arrived  at  Deal  on  the  first  of  February,  1738,  the 
anniversary  festival  of  Governor  Oglethorpe's  landing 
in  Georgia;  read  prayers  and  explained  a  portion  of 
Scripture  at  the  inn,  and  on  the  3d  arrived  safe  in 
London. 

His  successor,  Mr.  Whitefield,  in  1738,  bore  this 
honorable  testimony  to  Mr.  Wesley  and  his  colleagues 
in  America:  "  Surely  I  must  labor  most  heartily,. since 
I  come  after  such  worthy  men.  The  good  Mr.  John 
"Wesley  has  done  in  America  is  inexpressible.  His 
name  is  very  precious  among  the  people,  and  he  has 
laid  such  a  foundation .  that  I  hope  neither  men  nor 
devils  will  be  able  to  shake  it.  O  that  I  may  follow 
him  as  he  has  followed  Christ!  " 


CHAPTER  IV. 


Whitefield  begins  his  course,  and  rises  fair, 
And  shoots  and  glitters  like  a  blazing  star. 
He  lets  his  light  on  all  impartial  shine, 
And  strenuously  asserts  the  birth  divine, 
While  thousands  listen  to  th'  alarming  song, 
And  catch  conviction  darted  from  his  tongue. 
Parties  and  sects  their  ancient  feuds  forget, 
And  fall  and  tremble  at  the  preacher's  feet; 
With  horror  in  the  wise  inquiry  join, 
"What  must  we  do  t'  escape  the  wrath  divine?" 

(Charles  Wesley.) 

THE  ship  Samuel,  that  carried  back  John  Wesley 
to  England,  passed  at  the  Downs  the  Whitaker, 
that  brought  out  George  Whitefield  to  America.  He 
was  now  in  the  twenty-fourth  year  of  his  age.  He  was 
born  in  the  Bell  Inn,  at  Gloucester,  England,  Decem- 
ber 16,  1714;  wras  admitted  as  servitor  in  Pembroke 
College,  Oxford,  in  his  eighteenth  year,  and  took  his 
degree  of  Bachelor  of  Arts  in  July,  1736.  His  conver- 
sion, which  took  place  about  seven  weeks  after  Easter, 
in  1735,  he  thus  describes: 

After  having  undergone  innumerable  buffetings  of  Satan,  and 
many  months  of  inexpressible  trials  by  night  and  day  under  the 
spirit  of  bondage,  God  was  pleased  at  length  to  remove  the  heavy 
load,  to  enable  me  to  lay  hold  on  his  dear  Son  by  a  living  faith,  and 
by  giving  me  the  spirit  of  adoption  to  seal  me,  as  I  humbly  hope, 
even  to  the  day  of  everlasting  redemption.  But  O  with  what  joy — 
joy  unspeakable,  even  joy  that  was  full  of  and  big  with  glory — was 
my  soul  filled  when  the  weight  of  sin  went  off,  and  an  abiding  sense 
of  the  pardoning  love  of  God  and  a  full  assurance  of  faith  broke  in 
(92) 


History  of  Methodism  93 

upon  my  disconsolate  soul !  Surely  it  was  the  day  of  my  espousals 
— a  day  to  be  had  in  everlasting  remembrance.  At  first  my  joy  was 
like  a  spring-tide,  and,  as  it  were,  overflowed  the  banks.  Go  where 
I  would,  I  could  not  avoid  the  singing  of  psalms  almost  aloud.  Aft- 
erward it  became  more  settled,  and,  blessed  be  God,  saving  a  few 
casual  intervals,  has  abode  and  increased  in  my  soul  ever  since.  I 
know  the  place ;  it  may,  perhaps,  be  superstitious,  but  whenever  I 
go  to  Oxford  I  cannot  help  running  to  the  spot  where  Jesus  Christ 
first  revealed  himself  to  me,  and  gave  me  the  new  birth. 

His  friends  at  Gloucester — among  whom  he  had  gone 
at  the  end  of  May,  1735,  to  regain  his  health,  which 
had  been  much  impaired  by  unremitted  study — were 
urgent  for  his  taking  orders  as  soon  as  possible.  He 
coveted  the  work  of  the  ministry,  yet  seemed  to  dread 
it.  "I  never  prayed  against  any  corruption  I  had  in 
my  life,"  said  he,  "  so  much  as  I  did  against  going  into 
holy  orders.  I  have  prayed  a  thousand  times,  till  the 
sweat  has  dropped  from  my  face  like  rain,  that  God,  of 
his  infinite  mercy,  would  not  let  me  enter  the  Church 
before  he  called  me.  I  remember  once  in  Gloucester 
— I  know  the  room,  I  look  up  at  the  window  when  I 
am  there  and  walk  along  the  street — I  know  the  bed- 
side and  the  floor  upon  which  I  prostrated  myself  and 
cried,  '  Lord,  I  cannot  go  ;  I  shall  be  puffed  up  with 
pride,  and  fall  into  the  condemnation  of  the  devil.  I 
am  unfit  to  preach  in  thy  great  name.  Send  me  not, 
Lord,  send  me  not  yet.' "  To  his  prayers  he  added  his 
endeavors,  and  wrote  to  his  friends  at  Oxford,  beseech- 
ing them  to  pray  to  God  to  disappoint  the  designs  of 
his  friends  in  the  country  who  were  for  putting  him 
at  once  into  the  ministry ;  but  they  sent  back  in  an- 
swer, "  Pray  we  the  Lord  of  the  harvest  to  send  thee 
and  many  more  laborers  into  his  harvest."  He  wrote 
a  sermon,  and  sent  it  to  a  neighboring  clergyman  to 
convince  him  how  unfit  he  was  to  take  upon  him  the 


94  II  is  tout  of  Methodism 

important  work  of  preaching;  but  he  kept  it  for  a 
fortnight,  and  then  sent  it  back,  with  a  guinea  for  the 
loan  of  it,  telling  him  that  he  had  divided  it  into  two, 
and  had  preached  it  morning  and  evening  to  his  con- 
gregation. When  the  good  Bishop  Benson  announced 
in  his  visitation  charge  that  he  would  ordain  none 
under  three  and  twenty,  his  heart  leaped  for  joy;  but 
the  bishop,  on  the  recommendation  of  Lady  Selwyn, 
sent  for  him  to  the  palace,  and  told  him  that  he  had 
heard  of  his  character,  and  liked  his  behavior  at 
church,  and,  inquiring  his  age,  said  to  him,  "Not- 
withstanding I  have  declared  I  would  not  ordain  any 
one  under  three  and  twenty,  yet  I  shall  think  it  my 
duty  to  ordain  you  whenever  you  come  for  holy  or- 
ders." He  was  afraid  to  hold  out  any  longer,  lest  he 
should  fight  against  God,  and  came  to  the  resolution 
to  offer  himself  for  ordination  on  the  20th  of  June, 
1736.     On  that  day  he  wrote : 

I  hope  the  good  of  souls  will  be  my  only  principle  of  action.  Let 
come  what  will— life  or  death — I  shall  henceforward  live  like  one 
who  this  day,  in  the  presence  of  men  and  angels,  took  the  holy  sac- 
rament upon  the  profession  of  being  inwardly  moved  by  the  Holy 
Ghost  to  take  upon  me  that  ministration  in  the  Church.  I  can  call 
heaven  and  earth  to  witness  that  when  the  bishop  laid  his  hand  upon 
me  I  gave  myself  up  to  be  a  martyr  for  Him  who  hung  upon  the 
cross  for  me.  I  have  thrown  myself  blindfold,  and  I  trust  without 
reserve,  into  his  almighty  hands. 

The  next  Sunday,  June  27,  he  preached  a  notable 
sermon  —  the  first  of  upward  of  eighteen  thousand 
during  his  life— in  the  Church  of  St.  Mary  de  Crypt, 
on  "  The  Necessity  and  Benefit  of  Beligious  Society," 
to  a  crowded  congregation,  made  up  of  old  men,  who 
were  the  associates  of  his  father;  aged  women,  who 
knew  him  when  an  infant  in  his  mother's  arms;  topers 
not  a  few,  whom,  as  a  blue-aproned  tapster,  he  had 


In  South  Carolina*  95 

served  in  the  neighboring  hotel;  school-fellows,  with 
whom  he  had  been  associated  in  many  a  spree;  and  a 
mixed  multitude,  who  knew  him  only  as  the  Gloucester 
boy  who  by  his  own  exertions  had  made  himself  an 
honor  to  his  native  town.  The  key-note  of  this  ser- 
mon— by  which  the  audience  was  stirred  with  profound 
emotion,  and,  as  was  alleged,  "  fifteen  were  driven  mad  " 
— is  sounded  in  the  following  extract: 

I  warn  you  of  the  great  danger  those  are  in  who,  either  by  their 
subscriptions,  presence,  or  approbation,  promote  societies  of  a  quite 
opposite  nature  to  religion.  And  here  I  would  not  be  understood  to 
mean  only  those  public  meetings  which  are  designed  manifestly  for 
nothing  else  but  revelings  and  banquetings,  for  chambering  and 
wantonness,  and  at  which  a  modest  heathen  would  blush  to  be  pres- 
ent, but  also  those  seemingly  innocent  entertainments  and  meetings 
which  the  politer  part  of  the  world  are  so  very  fond  of,  and  spend  so 
much  time  in,  but  which,  notwithstanding,  keep  as  many  persons 
out  of  a  sense  of  true  religion  as  intemperance,  debauchery,  or  any 
other  crime  whatever.  Indeed,  whilst  we  are  in  this  world,  we  must 
have  proper  relaxations  to  fit  us  both  for  the  business  of  our  profes- 
sion and  religion.  But  then  for  persons  who  call  themselves  Chris- 
tians, that  have  solemnly  vowed  at  their  baptism  to  renounce  the 
vanities  of  this  sinful  world,  and  that  are  commanded  in  Scripture 
to  abstain  from  all.  appearance  of  evil,  and  to  have  their  conversation  in 
heaven — for  such  persons  as  these  to  support  meetings  that  (to  say  no 
worse  of  them)  are  vain  and  trifling,  and  have  a  natural  tendency  to 
draw  off  our  minds  from  God,  is  absurd,  ridiculous,  and  sinful. 

Mr.  Whitefield  returned  to  Oxford  June  30,  and 
purposed  to  spend  "  some  years  "  in  that  seat  of  learn- 
ing to  fit  himself  better  for  the  work  of  the  ministry. 
His  friends  made  him  Mr.  Wesley's  successor  in  the 
unendowed  chaplaincy  of  Oxford  Castle,  and  to  his 
great  surprise  Sir  John  Philips  sent  him  word  that 
he  would  allow  him  thirty  pounds  sterling  a  year  if  he 
would  remain  and  superintend  the  affairs  of  the  Meth- 
odists. 


96  History  of  Methodism 

In  August  James  Hervey  (Methodist)  took  his  place 
at  Oxford,  to  enable  him  to  comply  with  the  request  of 
Thomas  Broughton  (Methodist),  curate  of  the  Tower, 
to  relieve  him  that  he  might  assist  Richard  Hutchins 
(Methodist)  at  Dummer,  in  Hampshire;  and  he  was 
employed  two  months  in  preaching  in  London  church- 
es and  in  London  prisons,  and  with  such  success  that 
people  from  all  parts  of  the  vast  city  began  to  flock  to- 
gether to  hear  him.  When  he  had  been  about  a  month 
in  the  city,  letters  came  from  John  and  Charles  Wes- 
ley, and  from  Mr.  Ingham,  their  fellow-laborer  in 
Georgia.  His  soul  was  fired,  and  he  longed  to  join 
them  in  America;  but  "all  were  agreed  that  laborers 
were  needed  at  home;  that  as  yet  he  had  no  visible 
call  to  go  abroad;  and  that  it  was  his  duty  not  to  be 
rash,  but  to  wait  and  see  what  Providence  might  point 
out  to  him."  The  month  of  October  Mr.  Whitefield 
spent  with  his  "  poor  prisoners  "  at  Oxford.  In  No- 
vember Charles  Kinchin  (Methodist),  now  minister  of 
Dummer,  in  Hampshire,  and  expecting  to  be  chosen 
dean  of  Corpus  Christi  College,  desired  him  to  ex- 
change places  with  him  till  that  affair  should  be  de- 
cided. Going  to  take  Mr.  Kinchin's  work,  he  prose- 
cuted his  plan,  and  generally  divided  the  day  into 
three  parts— eight  hours  for  study  and  retirement, 
eight  hours  for  sleep  and  meals,  and  eight  hours  for 
reading,  prayers,  catechising,  and  visiting  the  parish. 
From  these  exercises  he  reaped  unspeakable  profit, 
and  claimed  to  have  learned  as  much  by  an  afternoon's 
visit  in  conversing  with  the  poor  country  people  as  in 
a  week's  study.  During  his  six  weeks'  residence  at 
Dummer,  the  temporary  pastor  of  a  small  parish  of 
less  than  three  hundred  souls,  two  events  occurred 
which  affected  the  whole  of  his  after-life.     He  had  the 


In  South  Carolina.  97 

offer  of  "  a  very  profitable  curacy  in  London,"  and  yet, 
strangely  enough,  the  penniless  young  parson  de- 
clined it.  Had  he  accepted  it  he  would  not  have  be- 
come one  of  the  illustrious  evangelists  of  the  eighteenth 
century.  About  the  middle  of  December  he  received 
fresh  letters  from  Charles  Wesley,  informing  him  that 
he  was  just  come  over  to  England  to  procure  laborers 
for  America,  but  "  dared  not  prevent  God's  nomina- 
tion; "  and  in  a  few  days  letters  came  to  him  also 
from  John  Wesley,  saying:  "Only  Mr.  Delamotte  is 
with  me  till  God  shall  stir  up  the  hearts  of  some  of 
his  servants,  who,  putting  their  lives  in  his  hands, 
shall  come  over  and  help  us  where  the  harvest  is  so 
great  and  the  laborers  so  few.  What  if  thou  art  the 
man,  Mr.  Whitefield?  Do  you  ask  me  what  you  shall 
have?  Food  to  eat,  and  raiment  to  put  on;  a  house  to 
lay  your  head  in,  such  as  your  Lord  had  not;  and  a 
crown  of  glory  that  fadeth  not  away."  As  he  read,  his 
heart  leaped  within  him  and  echoed  to  the  call.  Prov- 
idence had  opened  a  clear  way  before  him :  Dean  Kin- 
chin was  already  in  charge  of  the  prisoners  at  Oxford 
and  superintending  the  affairs  of  the  Methodists ;  Mr. 
Hervey  was  ready  to  serve  the  cure  at  Dummer;  he 
was  without  a  parochial  charge,  and  with  his  soul  set 
on  fire  by  the  characteristic  letter  of  Mr.  Wesley,  he 
was  determined  not  to  confer  with  flesh  and  blood,  but 
to  join,  his  friend  in  America.  Accordingly,  Charles 
Wesley  wrote  in  his  journal,  "  December  22,  1736,  I 
received  a  letter  from  Mr.  Whitefield  offering  himself 
to  go  to  Georgia."  He  expected  to  embark  without 
delay,  but  a  series  of  unforeseen  occurrences  detained 
him  in  England  during  the  whole  of  the  year  1737. 
This  was  perhaps  the  most  important  period  of  his  life, 
and  gave  a  bias  to  the  whole  of  his  subsequent  career 
7 


08  History  of  Methodism 

He  was  ready  and  eager  to  preach  whenever  and  wher- 
ever an  opportunity  was  presented.  Like  Melanch- 
thon,  when  he  made  the  great  discovery  of  the  truth, 
he  imagined  that  no  one  could  resist  the  evidence  that 
convinced  his  own  mind,  and  longed  to  tell  everybody 
that  there  was  such  a  thing  as  the  new  birth.  No 
power  on  earth  could  confine  him  to  a  single  parish, 
or  a  single  Church.  He  became  a  roving  evangelist, 
a  traveling  preacher,  and  opened  the  way  to  Methodist 
itinerancy.  In  Bristol,  in  London,  in  Bath,  and  every- 
where, his  popularity  was  unbounded.  The  people 
came  in  crowds  to  see  and  hear  the  orator,  and  went 
away  more  impressed  with  what  he  said  than  how  he 
said  it.  The  doctrines  he  preached  soon  excited  as 
much  attention  as  the  man,  and  when  John  and 
Charles  Wesley  came  preaching  the  same  great  truths, 
the  people  were  as  eager  to  hear  them  as  they  had  be- 
fore been  to  hear  Whitefield. 

Governor  Oglethorpe  had  returned  to  England,  and 
reported  to  a  special  meeting  of  the  trustees  of  the 
colony,  January  19,  1737,  that  "  the  people  on  the 
frontiers  suffered  under  constant  apprehension  of  in- 
vasion, as  the  insolent  demands  and  threats  of  the 
Spanish  commissioners  from  Cuba  virtually  amounted 
to  an  infraction  of  the  treaty  which  had  been  formed 
with  the  Governor  of  Florida;  "  and  his  majesty,  in 
response  to  a  petition  of  the  trustees,  had  appointed 
Oglethorpe  general  of  all  his  forces  in  Carolina  and 
Georgia,  and  likewise  commissioned  him  to  raise  a 
military  force  adequate  to  the  defense  of  Georgia  and 
South  Carolina.  The  embarkation  of  the  troops  of- 
fered the  desired  opportunity  to  Whitefield  to  make 
his  first  visit  to  America.  He  had  been  presented 
with  the  living  of  Savannah,  and  longed  to  be  among 


Ix  South  Carolina.  99 

Lis  parishioners.  He  set  sail  February  2,  1738,  ac- 
companied by  his  servant,  Joseph  Husbands,  and  his 
friend  James  Habersham,  who,  notwithstanding  the 
opposition  of  family  and  friends,  determined  to  go 
with  the  young  evangelist  to  Georgia.  When,  after  a 
voyage  of  four  months,  they  at  length  came  to  anchor 
at  Tybee,  on  Sunday,  May  7,  the  young  missionary 
was  unwilling  to  leave  the  vessel  without  preaching  a 
farewell  sermon  to  the  soldiers  whom  he  had  served 
as  chaplain.  He  chose  for  his  text  Psalm  cvii.  30,  31: 
"Then  are  they  glad  because  they  are  quiet;  so  he 
bringeth  them  into  their  desired  haven.  O  that  men 
would  praise  the  Lord  for  his  goodness,  and  for  his 
wonderful  works  to  the  children  of  men!"  Standing 
beneath  the  shade  of  the  outspread  sails  of  the  Whit- 
aker,  the  ardent  preacher  cried: 

God  forbid  that  any  of  those  should  ever  suffer  the  vengeance  of 
eternal  fire  amongst  whom  I  have  for  these  four  months  been  preach- 
ing the  gospel  of  Christ;  and  yet,  thus  must  it  be  if  you  do  not  im- 
prove the  divine  mercies;  and  instead  of  your  being  my  crown  of 
rejoicing  in  the  day  of  our  Lord  Jesus  Christ,  I  must  appear  as  a 
swift  witness  against  yon.  But,  brethren,  I  am  persuaded  better 
things  of  you,  and  things  that  accompany  salvation,  though  I  thus 
speak.  Into  God's  hands  I'  commend  your  spirits.  May  he  give 
you  new  hearts,  and  enable  you  to  put  into  practice  what  you  have 
heard  from  time  to  time  to  be  your  duty.  Then  God  will  so  bless 
you  that  you  will  "  build  cities  to  dwell  in  ; "  then  will  you  sow  your 
lands  and  plant  vineyards  which  will  "yield  you  fruits  of  increase." 
Then  your  oxen  shall  be  strong  to  labor,  there  shall  be  no  leading 
into  captivity,  and  no  complaining  in  your  streets;  then  shall  your 
sons  grow  up  as  young  plants,  and  your  daughters  be  as  the  polished 
corners  of  the  temple  ;  then  shall  your  garners  be  full  and  plenteous 
with  all  manner  of  store,  and  your  sheep  bring  forth  thousands  and 
ten  thousands  in  your  streets.  In  short,  then  shall  the  Lord  be  your 
God ;  and  as  surely  as  he  hath  now  brought  us  to  this  haven,  so 
surely,  after  we  have  passed  through  the  storms  and  tempests  of 
'his  trc  iblesome  world,  will  he  bring  us  to  the  haven  of  eternal  rest, 


100  History  of  Methodism 

where  we  shall  have  nothing  to  do  but  to  praise  him  forever  for  his 
goodness,  and  declare,  in  never-ceasing  songs  of  praise,  the  wonders 
he  has  done- for  us  and  all  the  other  sons  of  men. 

He  was  welcomed  on  his  first  visit  to  Savannah  by 
Charles  Delamotte  and  other  friends  of  the  Wesleys. 
The  authorities  of  the  province,  now  containing  five 
hundred  inhabitants,  received  him  with  civility,  and 
resolved  that  "  he  should  have  a  house  and  tabernacle 
at  Frederica,  and  should  serve  at  Savannah  as  long  as 
he  pleased."  When  he  was  the  stated  minister  of  this 
parish  he  constantly  performed  divine  service  publicly 
very  early  every-  morning,  and  at  the  close  of  the  day's 
work  every  evening,  when  he  always  expounded  part  of 
the  first  or  second  lesson.  Every  Sunday  he  adminis- 
tered the  holy  communion  and  had  public  service  four 
times  a  day.  His  congregations  were  very  large,  for 
there  were  many  Dissenters  in  the  parish,  and  there 
were  few  absentees.  It  was  also  his  daily  practice  to 
visit  in  rotation  from  house  to  house,  without  any  re- 
gard to  religious  denominations  or  party  distinctions, 
and  he  thus  gained  more  and  more  on  the  affections  of 
the  people.  When  he  examined  the  state  of  the  Colony, 
he  was  so  deeply  affected  by  the  condition  of  the  chil- 
dren that  he  set  his  heart  on  founding  the  Orphan 
House  in  Georgia,  which  Charles  Wesley  and  Gov- 
ernor Oglethorpe  had  contemplated,  and  about  which 
the  former  had  written  and  spoken  to  him  before  he 
had  thoughts  of  coming  to  America.  He  opened 
schools  in  the  villages  of  Highgate  and  Hampsteacl, 
and  one  also  for  girls  in  Savannah.  After  a  few  weeks 
he  visited  Frederica,  and  preached  for  the  people  un- 
der a  tree,  and  had  the  satisfaction  before  he  left  of 
seeing  them  "  sawing  timber  for  a  commodious  place 
of  worship,  until  a  church  could  be  built."     As  he  as 


In  South  Carolina.  101 

yet  had  received  only  deacon's  orders  and  wished  to 
be  ordained  priest;  and  as  it  was  necessary  moreover 
to  make  collections  for  his  Orphan  House,  he  left  Mr. 
Habersham  at  Savannah  and  went  to  Charleston  to 
embark  for  England. 

Charles  Delamotte  had  taken  leave  of  the  colony  on 
the  2d  of  June— about  a  month  after  Mr.  Whitefield' s 
arrival.  The  poor  people  lamented  the  loss  of  him 
and  went  to  the  water-side  to  take  a  last  farewell. 
After  a  long  life  of  piety  and  peace,  he  died  at  Bar- 
row-upon-Humber  in  1796. 

During  this  first  visit  of  Mr.  Whitefield  to  South 
Carolina,  he  was  received  with  kindness  by  Commis- 
sary Garden,  who  cordially  invited  him  twice  into  his 
pulpit,  and  assured  him  that  he  would  defend  him 
with  his  life  and  property,  should  the  same  arbitrary 
proceedings  ever  be  commenced  against  him  which  Mr. 
Wesley  had  met  with  in  Georgia.  The  people  at  first 
despised  his  youth,  but  his  engaging  address  soon 
gained  him  general  esteem,  and  Mr.  Garden  thanked 
him  cordially  for  the  service  he  had  rendered.  He 
embarked  for  England,  September  6,  and  reached 
London,  December  8,  1738. 

Mr.  Whitefield  made  in  all  seven  voyages  to  Amer- 
ica, and  fifteen  separate  visits  to  South  Carolina  and 
Georgia. 

How  great,  how  just  thy  zeal,  advent'rous  youth, 
To  spread,  in  heathen  lands,  the  light  of  truth ! 
Go,  loved  of  Heaven !  with  every  grace  refined, 
Inform,  enrapture  each  dark  Indian's  mind; 
Grateful,  as  when  to  realms  long  hid  from  day 
The  cheerful  dawn  foreshows  the  solar  ray. 

How  great  thy  charity !  whose  large  embrace 
Intends  th'  eternal  weal  of  all  thy  race; 


102  His  Ton  y  of  Methodism 

Prompts  thee  the  rage  of  winds  and  seas  to  scorn, 
T"  effect  the  work  for  which  thy  soul  was  born. 
What  multitudes,  whom  pagan  dreams  deceive, 
Shall,  when  they  hear  thy  powerful  voice,  believe! 

Long  as  Savannah,  peaceful  stream,  shall  glide, 
Your  worth  renowned  shall  be  extended  wide; 
Children  as  yet  unborn  shall  bless  your  lore, 
Who  thus  to  save  them  left  your  native  shore. 
Th'  apostle  thus,  with  ardent  zeal  inspired, 
To  gain  all  nations  for  their  Lord  desired. 

On  Sunday,  January  14,  1739,  being  in  his  twenty- 
fifth  year,  he  was  ordained  priest,  at  Oxford,  by  his 
worthy  friend,  Bishop  Benson.  Mr.  Whiteneld  did 
not  forget  his  absent  friends.  During  his  passage  to 
England  he  wrote  a  sort  of  pastoral  letter  "  to  the  in- 
habitants of  Savannah,"  in  which  he  strongly  insists 
upon  that  which  had  been  the  subject  of  his  sermons — ■ 
"the  new  birth  in  Christ  Jesus,  that  ineffable  change 
which  must  pass  upon  our  hearts  before  we  can  see 
God."  It  is  a  remarkable  fact,  however,  that  while 
specifying  the  means  of  obtaining  it,  as  (1)  self-de- 
nial, (2)  public  worship,  (3)  reading  the  Scriptures, 
(4)  secret  prayer,  (5)  self-examination,  and  (6)  receiv- 
ing the  holy  sacrament,  there  is  not  a  word  said  about 
faith  in  Christ;  and  further  it  is  equally  remarkable 
that  until  after  this  first  visit  to  America  the  doctrine 
of  salvation  by  faith  in  Christ  only  is  never  even 
mentioned  in  any  of  his  sermons,  nor  in  any  of  his 
private  letters  to  his  friends. 

"While  Mr.  Whiteneld  was  in  Georgia,  Charles  Wes- 
ley had  formed  an  intimate  acquaintance  with  Dr. 
Henry  Piers,  of  Bexley,  and  with  the  Delamotte  fam- 
ily, at  Blendon;  John  AVesley  had  met  with  Peter 
Bolder,  the  Moravian;  and  under  the  spiritual  guid- 
ance and  instruction  of  these  both  had  come  experi- 


In  South  Carolina.  103 

mentally  to  know — Charles  on  Sunday,  May  21,  and 
John  on  Wednesday  evening,  May  23, 1738 — the  truth 
of  the  doctrine  of  present  salvation  from  the  guilt  and 
power  of  sin  by  faith  in  the  Lord  Jesus.  The  for- 
mer had  preached  salvation  by  faith,  in  Westminster 
Abbey,  and  the  latter  had  preached  before  the  univer- 
sity in  St.  Mary's,  Oxford,  his  memorable  sermon  from 
Eph.  ii.  8:  "By  grace  are  ye  saved  through  faith."  A 
few  months  later  Whitefield  was  led  to  embrace  the 
same  doctrine,  and  henceforward,  equally  with  the 
Wesleys,  nevQT  ceased  to  expound  and  to  enforce  the 
text  of  the  inspired  apostle,  "  To  him  that  worketh  not, 
but  believeth  on  him  that  justifieth  the  ungodly,  his 
faith  is  counted  for  righteousness"  (Rom.  iv.  5).  The 
new  doctrines  he  preached,  and  the  manner  in  which 
he  preached  them,  produced  a  sensation  so  strong  that 
the  tide  of  clerical  opinion  in  England  was  turned 
against  him,  and  he  found  himself  excluded,  with  the 
Wesleys,  from  most  of  the  churches.  After  the  ex- 
ample, therefore,  of  the  Saviour,  who  had  a  mountain 
for  his  pulpit,  and  the  heavens  for  his  sounding-board, 
he  began  to  preach  on  Hannam  Mount,  on  the  south 
of  Kingswood,  under  a  sycamore-tree,  and  found  his 
audience,  in  a  short  time,  increased  to  twenty  thou- 
sand persons.  He  did  the  same  at  Moorfields,  Ken- 
sington, and  Blackheath,  and  thousands  everywhere 
gathered  to  his  ministry,  and  were  brought  into  sav- 
ing contact  with  the  truth. 

After  obtaining  from  the  trustees  of  the  colony  a 
grant  of  five  hundred  acres  of  land  for  his  Orphan 
House,  and  making  collections  which  amounted  to 
upward  of  a  thousand  pounds,  Mr.  Whitefield  set  sail 
again,  August  14,  1739,  accompanied  by  his  friend 
William  Seward  and  others,  and  after  a  passage  of 


104  History  of  Methodism 

nine  weeks  landed  at  Philadelphia.  He.  left  this  place 
on  the  29th  of  November,  and,  in  company  with  Mr. 
Seward  and  others,  traveled  on  horseback  through 
Maryland,  Virginia,  and  the  Carolinas,  to  Charleston. 
He  says  in  his  journal: 

Tuesday,  January  1, 1740.  About  sunset  we  came,  to  a  tavern  five 
miles  within  the  province  of  South  Carolina.  I  believe  the  people 
of  the  house  at  first  wished  I  had  not  come  to  be  their  guest,  for  it 
being  New-year's-day,  several  of  the  neighbors  were  met  together 
to  divert  themselves  by  dancing  country -dances.  By  the  advice 
of  my  companions  I  went  in  amongst  them.  All  were  soon  put  to 
silence,  and  were  for  some  time  so  overawed  that  after  I  had  dis- 
coursed to  them  on  the  nature  of  baptism  and  the  necessity  of  being 
born  again  in  order  to  enjoy  the  kingdom  of  heaven,  I  baptized,  at 
their  entreaty,  one  of  their  children,  and  prayed  as  I  was  enabled, 
and  as  the  circumstances  of  the  company  required. 

Wednesday,  January  2.  We  rose  early,  prayed,  sung  a  hymn,  gave 
another  word  of  exhortation  to  the  dancers,  and  at  the  break  of  day 
we  mounted  our  horses.  For  nearly  twenty  miles  we  rode  over  a 
beautiful  bay,  and  were  wonderfully  delighted  to  see  the  porpoises 
taking  their  pastime.  We  intended  to  call  at  a  gentleman's  house 
about  forty  miles  distant  from  our  last  night's  lodging,  but  we  missed 
the  way,  and  came  to  a  hut  full  of  negroes.  We  inquired  after  the 
gentleman's  house  whither  we  were  directed,  but  the  negroes  said 
they  knew  no  such  man,  and  that  they  were  but  new-comers.  From 
these  circumstances  we  inferred  that  they  might  be  some  of  those  who 
lately  had  made  an  insurrection  in  the  province,  and  had  run  away 
from  their  masters.  WTe  therefore  thought  it  best  to  mend  our  pace, 
and  soon  after  Ave  saw  another  set  of  negroes  dancing  round  about  a 
fire.  When  we  had  gone  about  a  dozen  miles,  we  came  to  a  planta- 
tion, the  master  of  which  gave  us  lodging  and  our  beasts  provender. 
During  the  day  we  had  ridden  nearly  three-score  miles,  and,  as  we 
thought,  in  great  peril  of  our  lives. 

Thursday,  January  3.  We  had  a  hospitable  breakfast,  set  out  late 
in  the  morning,  and  for  the  ease  of  our  beasts,  rode  not  above  nine- 
teen miles  the  whole  day.  "A  righteous  man,"  says  Solomon,  "re- 
gardeth  the  life  of  his  beast." 

Friday,  January  4.  About  eight  in  fhe  evening,  after  riding  forty 
miles,  we  came  to  a  tavern  five  miles  from  Charleston. 


In  South  Carolina.  105 

Saturday,  January  5.  We  left  our  lodging  before  daylight,  and 
after  we  had  passed  over  a  three-mile  ferry  we  reached  Charleston 
about  ten  in  the  morning. 

Sunday,  January  6.  We  went  to  public  service  in  the  morning, 
but  did  not  preach,  because  the  curate  had  not  a  commission  to  lend 
the  pulpit,  unless  the  commissary  [the  Rev.  Alexander  Garden],  then 
out  of  town,  were  present.  Most  of  the  town,  however,  being  eager 
to  hear  me,  I  preached  in  the  afternoon  in  one  of  the  Dissenting  meet- 
ing-houses, but  was  grieved  to  find  so  little  concern  in  the  congrega- 
tion. The  auditory  was  large,  but  very  polite.  I  question  whether 
the  Court -end  of  London  could  exceed  them  in  affected  finery, 
gayety  of  dress,  and  a  deportment  ill  becoming  persons  who  have 
had  such  divine  judgments  lately  sent  amongst  them.  I  reminded 
them  of  this  in  my  sermon,  but  I  seemed  to  them  as  one  that  mocked. 

Monday,  January  7.  Finding  the  inhabitants  desirous  to  hear 
me  a  second  time,  I  preached  in  the  morning  in  the  French  Church. 
The  audience  was  so  great  that  many  stood  without  the  door.  I  felt 
much  more  freedom  than  I  did  yesterday.  Many  were  melted  into 
tears.  One  of  the  town,  most  remarkably  gay,  was  observed  to  weep. 
Instead  of  the  people  going  out,  as  they  did  yesterday,  in  a  light, 
unthinking  manner,  a  visible  concern  was  in  most  of  their  faces. 
After  sermon,  I  and  my  friends  dined  at  a  merchant's,  and  as  I  was 
passing  along  a  letter  was  put  into  my  hands  wherein  were  these 
words:  "Remember  me  in  your  prayers,  for  Christ's  sake,  who  died 
forme,  a  sinner."  Many  of  the  inhabitants,  with  full  hearts,  entreat- 
ed me  to  give  them  one  more  sermon,  and  though  I  was  just  about  to 
take  the  boat,  I  thought  it  my  duty  to  comply  with  their  request. 
Notice  was  immediately  given,  and  in  about  half  an  hour  a  large  con- 
gregation was  assembled  in  the  Dissenting  meeting-house.  In  the 
evening  I  supped  at  another  merchant's  house,  and  had  an  oppor- 
tunity, for  nearly  two  hours,  to  converse  of  the  things  of  God  with  a 
large  company. 

Tuesday,  January  8.  We  left  our  horses  in  Charleston,  and  set 
out  for  Georgia  in  an  open  canoe,  having  negroes  to  row  and  steer  us. 
The  poor  slaves  were  very  civil  and  laborious.  We  lay  one  night  on 
the  water,  and  about  five,  on  Wednesday  evening,  arrived  at  Beau- 
fort, in  Port  Royal,  one  hundred  miles  from  Charleston. 

Wednesday,  January  9.  The  wind  being  high  and  sailing  imprac- 
ticable, we  staid  at  Beaufort  all  the  morning,  and  dined  with  kind  Mr. 
Jones,  the  minister  of  the  place,  who  received  us  with  great  civility. 
Afterward,  the  weather  being  fair  and  the  tide  serving,  we  again  took 


106  History  of  Methodism 

boat.  In  the  night  we  made  a  fire  on  the  shore.  A  little  after  mid- 
night we  prayed  with  the  negroes,  took  boat  again,  and  reached 
Savannah  the  next  day,  where  I  had  a  joyful  meeting  with  my  dear 
friends  who  had  arrived  three  weeks  before. 

Tims,  after  a  journey  of  five  months'  duration, 
Y^hitefield  once  more  reached  his  parish  in  America, 
Januaiy  11,  1740.  It  seemed  a  strange  thing  for  him 
to  send  the  rest  of  his  company  by  ship,  and  for  him- 
self and  William  Seward  and  others  to  travel  to  the 
same  place  through  primeval  forests,  uncultivated 
plains,  and  miasmal  swamps;  but  in  these  colonial 
wanderings  he  made  the  acquaintance  of  ministers 
and  people  which  affected  the  whole  course  of  his 
after-life. 

William  Stephens,  in  his  journal  of  proceedings  in 
Georgia,  says: 

January  13,  1710.  Mr.  Whitefield's  name,  which  of  late  has 
made  so  much  noise  in  England,  could  not  fail  in  drawing  all  sorts 
of  people  to  the  Church.  Botli  morning  and  evening  he  made  justi- 
fication by  faith  only  the  subject  of  his  discourse,  which  he  pressed 
home  with  great  energy,  denouncing  anathemas  on  all  such  as  taught 
otherwise. 

January  20.  Mr.  Whitefield  read  prayers  at  seven ;  again  at  ten, 
with  a  sermon ;  again  at  three,  with  a  sermon ;  a  lecture  at  seven, 
besides  the  sacrament  after  the  second  morning  service,  when  he  ad- 
ministered to  between  thirty  and  forty.  Both  the  sermons  were  on 
justification  and  regeneration.  I  hope  for  one  on  good  works  before 
long. 

Again,  Mr.  Stephens  writes: 

June  22,  1740.  Mr.  Whitefield  always  prays  and  preaches  extem- 
pore. For  some  time  past  he  has  laid  aside  his  surplice,  and  has 
managed  to  get  justification  by  faith  and  the  new  birth  into  every 
sermon. 

After  spending  seventeen  days  in  the  southern  part 
of  the  province,  during  which  he  preached  five  ser- 
mons to  the  congregation  of  the  Eev.  Mr.  McLeod,  at 


In  South  Carolina.  107 

Darierj,  and  as  many  as  opportunity  allowed  to  "the 
General  [Oglethorpe],  the  soldiers,  and  the  people  "  of 
Frederica,  in  a  room  belonging  to  the  store-house,  he 
returned  to  Savannah,  and  embarked  for  Charleston. 
He  writes: 

Friday,  March  14,  1740.  Arrived  at  Charleston  last  night,  being 
called  there  to  see  my  brother  [James  Whitefield],  who  lately  came 
from  England.  Waited  on  the  commissary  [the  Rev.  Alexander  Gar- 
den], but  met  with  a  cool  reception.  Drank  tea  with  the  Independent 
minister  [the  Rev.  Josiah  Smith,  of  the  then  "White  Meeting-house, 
now  the  Circular  Church],  and  preached  to  a  large  auditory  in  his 
meeting-house. 

Saturday,  March  15.  Breakfasted,  sung  a  hymn,  and  had  some 
religious  conversation,  on  board  my  brother's  ship.  Preached  in 
the  Baptist  meeting-house,  and  in  the  evening  again  in  the  Inde- 
pendent meeting-house  to  a  more  attentive  auditory  than  ever. 

Sunday,  March  16.  Preached  at  eight  in  the  morning  in  the  Scot's 
Meeting-house  [now  the  First  Presbyterian  Church]  to  a  large  con- 
gregation. Went  to  church  [St.  Philip's],  and  heard  the  commis- 
sary represent  me  under  the  character  of  the  Pharisee  who  came  to 
the  temple,  saying,  "God,  I  thank  thee  that  I  am  not  as  other  men 
are."  Went  to  church  [St.  Philip's]  again  in  the  afternoon,  and, 
about  five,  preached  in  the  Independent  meeting-house  yard,  the 
house  not  being  capacious  enough  to  hold  the  auditory. 

Monday,  March  17.  Preached  in  the  morning  in  the  Independ- 
ent meeting-house,  and  was  more  explicit  than  ever  in  exclaiming 
against  balls  and  assemblies.  Preached  again  in  the  evening;  and, 
being  incited  thereto  by  some  of  the  inhabitants,  I  spoke  in  behalf 
of  the  poor  orphans,  and  collected  upward  of  £70  sterling — the 
largest  collection  I  ever  yet  made— on  that  occasion. 

Tuesday,  March  18.  Preached  twice  again  this  day,  and  took  an 
affectionate  leave  of  my  hearers.  I  believe  a  good  work  is  begun  in 
many.  Every  day  several  have  come  to  me,  telling  me,  with  weep- 
ing eyes,  how  God  had  been  pleased  to  convince  them  by  the  word 
preached.  Invitations  were  given  me  from  some  of  the  adjacent 
villages,  and  many  came  to  town  daily,  from  their  plantations,  to 
hear  the  word.  At  my  first  coming,  the  people  of  Charleston  seemed 
to  be  wholly  devoted  to  pleasure.  One  well  acquainted  with  their 
manners  and  circumstances  told  me  that  they  spent  more  on  their 


103  History  of  Methodism 

polite  entertainments  than  the  amount  raised  by  their  rates  for  the 
poor;  but  now  the  jewelers  and  dancing-masters  begin  to  cry  out 
that  their  craft  is  in  danger.  A  vast  alteration  is  discernible  in  la- 
dies' dresses,  and  some,  while  I  have  been  speaking,  have  been  so 
convinced  of  the  sin  of  wearing  jewels  that  I  have  seen  them,  with 
blushes,  put  their  hands  to  their  ears,  and  cover  them  with  their 
fans.  The  reformation  also  has  gone  further  than  externals.  Many 
moral,  good  sort  of  men,  Avho  before  were  settled  on  their  lees,  have 
been  awakened  to  seek  after  Jesus  Christ,  and  many  a  Lydia's  heart 
has  been  opened  to  receive  the  things  that  were  spoken.  Indeed, 
the  word  came  like  a  hammer  and  a  fire.  Several  of  the  negroes  did 
their  work  in  less  time  than  usual,  that  they  might  come  to  hear  me; 
and  many  of  their  owners,  who  have  been  awakened,  have  resolved 
to  teach  them  Christianity.  Had  I  time  and  proper  school-masters, 
I  might  immediately  erect  a  negro  school  in  South  Carolina,  as  well 
as  in  Pennsylvania  [fostered  by  Seward's  liberality,  but  failing  be- 
cause of  his  untimely  and  martyr-death  in  Wales].  Many  would 
willingly  contribute  both  money  and  land. 

Friday,  March  21.  Went  on  board  the  sloop,  prayed,  sung  a  hymn, 
and  took  an  affectionate  leave  of  my  brother  and  other  friends ;  got 
over  the  bar,  and  reached  Savannah  about  noon. 

Mr.  "Wkiteneld's  original  design  in  coming  to 
America  was  to  erect  an  Orphan  House  in  Georgia. 
He  says: 

Some  have  thought  that  the  erecting  such  a  building  was  only  the 
produce  of  my  own  brain;  but  they  are  much  mistaken.  It  was 
first  proposed  to  me  by  my  dear  friend  the  Eev.  Mr.  Charles  Wesley, 
who,  with  his  excellency  General  Oglethorpe,  had  concerted  a 
scheme  for  carrying  on  such  a  design  before  I  had  any  thoughts  of 
going  abroad  myself.  It  was  natural  to  think  that  as  the  govern- 
ment intended  this  province  for  the  refuge  and  support  of  many  of 
our  poor  countrymen,  numbers  of  such  adventurers  must  necessarily 
be  taken  off  by  being  exposed  to  the  hardships  which  unavoidably 
attend  a  new  settlement.  I  thought  it,  therefore,  a  noble  design  to 
erect  a  house  for  fatherless  children,  and  was  resolved,  in  the  strength 
of  God,  to  prosecute  it  with  all  my  might.  This  was  mentioned  to 
the  honorable  trustees.  They  took  it  kindly  at  my  hands;  and  as 
I  began  then  to  be  pretty  popular  at  Bristol  and  elsewhere,  they 
wrote  to  the  Bishop  of  Bath  and  Wells  [Butler,  author  of  the  "Anal- 


In  South  Carolina.  109 

ogy"],  asking  leave  for  me  to  preach  a  charity-sermon  on  this  occa- 
sion, in  the  Abbey  Church.  This  was  granted,  and  I  accordingly 
began  immediately  to  compose  a  suitable  discourse;  but,  knowing 
my  first  stay  in  Georgia  would  be  short,  on  account  of  my  return- 
ing to  take  priest's  orders,  I  thought  it  most  prudent  first  to  go  and 
see  for  myself,  and  defer  prosecuting  the  scheme  till  I  returned  to 
England. 

During  Mr.  "Whiteneld's  absence  from  Georgia,  and 
while  he  was  preaching  his  "  charity-sermon  "  in  En- 
gland, Mr.  James  Habersham,  whom  he  had  left  as  su- 
perintendent at  Savannah,  had  selected  for  the  Orphan 
House  a  tract  of  land  of  five  hundred  acres,  granted  by 
the  trustees,  about  ten  miles  from  the  town,  and  had 
already  begun  to  clear  and  stock  it.  Accordingly,  the 
25th  of  March  was  appointed  for  laying  the  foundation 
of  the  building,  to  be  called  Bethesda  House  of  Mercy. 
"We  went  to  Bethesda,  and  with  full  assurance  of 
faith  laid  the  first  brick  of  the  great  house.  The  work- 
men attended  with  me,  kneeled  down  and  prayed. 
After  we  had  sung  a  hymn  suitable  to  the  occasion,  I 
gave  a  word  of  exhortation  to  the  laborers,  and  bade 
them  remember  to  work  heartily,  knowing  that  they 
worked  for  God."  The  building  was  sixty  by  forty 
feet,  with  foundation  and  chimneys  of  brick,  the  rest 
of  the  superstructure  of  wood.  A  colonnade  sur- 
rounded it,  which  made  a  pleasant  retreat  in  summer. 
The  hall  and  all  the  apartments  were  very  commodi- 
ous, and  handsomely  furnished.  On  the  ground-floor 
the  entrance-hall  was  a  chapel ;  on  the  left  was  a  libra- 
ry, and  behind  it  the  orphans'  dining-room;  on  the 
right,  Mr.  "Whiteneld's  two  parlors,  with  the  staircase 
between  them.  On  the  second  and  third  floors  were 
Mr.  "Whiteneld's  chamber,  the  manager's  room,  two 
bed-chambers  for  the  boys,  the  same  number  for  the 
girls,  and  five  other  chambers  for  general  use.     In 


110  History  of  Methodism 

rear  of  the  house  was  Salt-water  Creek,  and  in  front 
the  peach-orcharcl  and  the  gardens,  in  which  plants 
and  fruit-trees  of  every  variety  and  climate  were  made 
to  grow.  From  Savannah  to  Wormsloe  a  road  was 
cut  through  the  woods,  which  had  a  hundred  curiosi- 
ties to  delight  the  attentive  traveler,  and  from  the  lat- 
ter place  to  Bethesda  was  a  magnificent  vista  of  nearly 
three  miles  cut  through  the  groves  of  pine. 

At  the  expiration  of  thirty  years,  February  2,  1770, 
the  sum  of  £15,404  had  been  expended  in  erecting  and 
continuously  maintaining  the  Orphan  House,  of  which 
amount  Mr.  "Whitefield,  out  of  his  own  private  means, 
had  contributed  about  £3,300.  Not  a  penny  had  been 
paid  to  any  person  whatever  employed  or  concerned  in 
the  management  of  the  house.  During  this  period  one 
hundred  and  forty  boys  and  forty-three  girls  had  been 
"  clothed,  educated,  maintained,  and  suitably  provided 
for,"  while  many  other  poor  children  had  been  occa- 
sionally received,  supported,  and  educated.  The  lands 
granted  in  trust  to  Mr.  Whitefield  for  his  Orphan 
House  were  the  tract  of  five  hundred  acres,  called 
Bethesda;  a  second  tract  of  four  hundred  and  nine- 
teen acres,  called  Nazareth;  a  third  of  the  same  num- 
of  acres,  called  Ephratah;  and  adjoining  this  a  fourth 
tract  of  five  hundred  acres,  called  Huntingdon — in  all 
eighteen  hundred  and  thirty-eight  acres.  As  early  as 
1746  many  had  applied  to  Mr.  Whitefield  to  establish 
a  public  school  at  the  Orphan  House,  and  to  take  their 
children  as  boarders.    Under  date  of  March  21,  he  says : 

If  there  should  be  peace,  it  is  certain  that  such  a  school  would  be 
exceedingly  useful  not  only  for  those  northern  parts  of  the  colony, 
but  also  for  the  more  southern  parts  of  Carolina,  and  for  Purysburg 
and  Frederica,  where  are  many  fine  youths.  I  have  been  prevailed 
on  to  take  one  from  Frederica  and  another  from  Purysburg,  and  it 
may  be  I  shall  admit  more.     For  the  present,  considering  the  situa- 


In  South  Carolina.  Ill 

tion  of  affairs,  I  think  it  most  prudent  to  go  on  making  what  im- 
provements I  can  on  the  plantation,  and  bring  a  tutor  with  me  from 
the  north  in  the  fall,  to  teach  a  few  youths  the  languages,  and  en- 
large the  family  when  affairs  are  more  settled. 

He  accordingly  opened  a  Latin  school,  and  began 
"  a  foundation  for  literature,"  in  1747,  in  aid  of  which— 
as  well  as  to  pay  a  debt  of  £500  contracted  in  the  in- 
terest of  the  house — he  used  £300  which  the  people  of 
Charleston  gave  him,  in  buying  land  and  negroes,  and 
establishing  a  farm  in  South  Carolina.  Under  date 
of  March  15,  1747,  he  says: 

The  constitution  of  that  colony  [Georgia]  is  very  bad,  and  it  is 
impossible  for  the  inhabitants  to  subsist  without  the  use  of  slaves. 
But  God  has  put  it  into  the  hearts  of  my  South  Carolina  friends  to 
contribute  liberally  toward  purchasing  in  this  province  a  plantation 
,and  slaves,  which  I  purpose  to  devote  to  the  support  of  Bethesda. 
Blessed  be  God !  the  purchase  is  made.  Last  week  I  bought,  at  a 
very  cheap  rate,  a  plantation  of  six  hundred  and  forty  acres  of  ex- 
cellent land,  with  a  good  house,  barn,  and  out-houses,  and  sixty  acres 
of  ground  ready  cleared,  fenced,  and  fit  for  ric-e,  corn,  and  every 
thing  that  will  be  necessary  for  provisions.  One  negro  has  been 
given  me.  Some  more  I  purpose  to  purchase  this  week.  An  over- 
seer is  put  upon  the  plantation,  and  I  trust  a  sufficient  quantity  of 
provisions  will  be  raised  this  year.  The  family  at  Bethesda  consists 
of  twenty-six.  When  my  arrears  are  discharged,  I  intend  to  increase 
the  number.  I  hope  God  will  still  stir  up  the  friends  of  Zion  to  help 
me  not  only  to  discharge  the  arrears,  but  also  to  bring  the  plantation 
lately  purchased  to  such  perfection  that  if  I  should  die  shortly  Be- 
thesda may  yet  be  provided  for. 

James  Hervey,  when  sending  him  the  manuscripts 
of  "  Theron  and  Aspasio  "  to  revise,  promised  him  £30 
for  the  purchase  of  a  negro  slave,  and  he  returns  the 
following  answer,  dated  February  9,  1752:  "I  have 
read  your  manuscripts,  but  for  me  to  play  the  critic 
on  them  would  be  like  holding  up  a  candle  to  the  sun. 
I  think  to  call  your  intended  purchase  Weston,  and 
shall  take  care  to  remind  him  by  whose  means  he  was 


112  History  of  Methodism 

brought  under  the  everlasting  gospel."  The  expected 
revenue  from  this  farm,  however,  was  not  realized,  and 
Mr.  Whitefield  says,  May  26,  1752:  "I  am  come  to  a 
determination  if  I  can  dispose  of  Providence  planta- 
tion (in  South  Carolina),  to  carry  all  my  strength  to 
the  Orphan  House;"  and  February  1,  1753:  "With 
this  1  send  your  brother  a  power  to  dispose  of  Provi- 
dence plantation.  I  hope  to  hear  shortly  that  you 
have  purchased  more  negroes."  On  the  18th  of 
December,  1764,  Mr.  Whitefield  asked  the  governor 
and  the  two  houses  of  Assembly  for  a  grant  of  two 
thousand  acres  of  land  to  enable  him  to  convert  the 
Orphan  House  into  a  college.  Both  houses  voted  a 
favorable  address  to  the  governor,  who  transmitted 
the  same  with  his  hearty  approval  of  the  contemplated 
measure  to  the  lords  commissioners  for  trade  and 
plantations,  and  the  two  thousand  acres  were  granted 
near  Altamaha.  In  October,  1765,  he  sent  a  memorial 
to  the  king,  concluding  thus: 

Having  received  repeated  advices  that  numbers  both  in  Georgia 
and  South  Carolina  are  waiting  with  impatience  to  have  their  sons 
initiated  in  academical  exercises,  your  memorialist  therefore  prays 
Irhat  a  charter  upon  the  plan  of  New  Jersey  College  may  be  granted  ; 
upon  which  your  memorialist  is  ready  to  give  up  his  present  trust, 
and  make  a  free  gift  of  all  lands,  negroes,  goods,  and  chattels,  which 
he  now  stands  possessed  of  in  the  province  of  Georgia,  for  the  present 
founding,  and  toward  the  future  support,  of  a  college  to  be  called 
by  the  name  of  Bethesda  College,  in  the  province  of  Georgia. 

The  charter  tendered  him  by  his  majesty's  Privy 
Council  was  not  such  as  he  felt  he  ought  to  accept, 
because  it  contained  a  clause  which  made  it  obligatory 
that  the  head  of  the  college  should  be  a  member  of 
the  Church  of  England.  He  made  known  his  objec- 
tions to- the  Privy  Council,  and  reminded  them  that  by 
far  the  greatest  amount  of  the 'Orphan  House  collec- 


In  South  Carolina.  113 

fcions  came  from  Dissenters,  not  only  in  South  Caro- 
lina and  other  provinces  in  America,  bnt  in  England 
also.  He  stated  moreover  that  since  the  announce- 
ment of  the  design  to  turn  the  Orphan  House  into  a 
college,  and  of  the  approval  of  that  project  by  the 
Governor  and  Assembly  of  Georgia,  he  had  visited 
most  of  the  places  where  the  benefactors  of  the  Orphan 
House  resided,  and  had  frequently  been  asked  "  upon 
what  bottom  the  college  was  to  be  founded."  To  these 
inquiries  he  had  answered — indeed,  he  had  declared 
from  the  pulpit — that  it  should  be  upon  a  broad  bottom, 
and  no  other.  He  concluded  by  telling  them  that  he 
would  not  trouble  them  further  about  the  business,  but 
would  himself  turn  the  charity  into  a  more  generous 
and  extensively  useful  channel.  His  decision  under 
the  circumstances  was  just  and  prudent.  When  the 
correspondence  with  the  Privy  Council  was  concluded, 
he  wrote  to  the  Governor  of  Georgia  as  follows: 
"  I  humbly  hope  the  province  of  Georgia  will  in  the 
end  be  no  loser  by  this  negotiation.  For  I  now  pur- 
pose to  superadd  a  public  academy  to  the  Orphan 
House,  as  the  College  of  Philadelphia  [built  above 
twenty-eight  years  before,  for  a  charity  school  and 
preaching-place  for  Mr.  Whitefield,  and  ministers  of 
various  denominations,  on  the  bottom  of  the  doctrinal 
articles  of  the  Church  of  England]  was  constituted  a 
public  academy,  as  well  as  charitable  school,  for  some 
time  before  its  present  charter  was  granted  in  1755." 
He  expressed  his  willingness  also  to  settle  the  whole 
estate  upon  trustees,  with  the  proviso  that  no  oppor- 
tunity should  be  neglected  of  making  fresh  application 
for  a  college  charter  upon  a  broad  bottom,  whenever 
those  in  power  might  think  it  for  the  glory  of  God 
and  the  interest  of  their  king  and  country  to  grant  the 

8 


114  History  of  Methodism 

same.  In  pursuance  of  this  purpose,  lie  sent  over 
workmen  to  erect  the  necessary  additional  buildings 
for  the  intended  academy  at  the  Orphan  House;  and 
in  the  presence  of  the  council  and  a  large  assembly  of 
people,  the  foundation  of  the  two  additional  wings  to 
the  main  building — each  one  hundred  and  fifty  feet  in 
length — was  laid  by  Governor  Wright,  on  Saturday, 
the  25th  of  March,  1769,  being  the  anniversary  of  the 
laying  of  the  corner-stone  of  that  house  in  1740. 

Sunday,  January  28,  1770,  was  a  remarkable  day  in 
the  history  of  Bethesda.  A  memorial-service  was  held, 
and  the  Governor,  James  Wright,  the  Council,  the 
House  of  Assembly  of  Georgia,  with  their  president, 
James  Habersham,  and  a  large  number  of  colonists, 
were  invited  to  attend  and  dine  at  the  Orphan  House. 
Mr.  Whitefield's  sermon  on  this  memorable  Sunday 
was  founded  on  Zechariah  iv.  10,  "  For  who  has  de- 
spised the  day  of  small  things?  "  and  was  one  of  his 
best.  He  expressed  the  opinion  that  the  colonies  of 
America  were  likely  to  become  "  one  of  the  most  opu- 
lent and  powerful  empires  in  the  world."  He  told  the 
congregation  that  when  he  first  came  to  Georgia  "the 
whole  country  almost  was  left  desolate,  and  the  me- 
tropolis, Savannah,  was  but  like  a  cottage  in  a  vine- 
yard, or  as  a  lodge  in  a  garden  of  cucumbers."  He 
reminded  them  that  it  had  been  reported  to  the  House 
of  Commons  that  "  the  very  existence  of  the  colony 
was  in  a  great  measure,  if  not  totally,  owing  to  the 
building  and  supporting  of  the  Orphan  House.  I 
dare  not  conclude,"  said  he,  "  without  offering  to  your 
excellency  our  pepper-corn  of  acknowledgment  for  the 
countenance  you  have  always  shown  Bethesda,  and  for 
the  honor  you  did  us  last  year  in  laying  the  first  brick 
of  yonder  wings;    in  thus  doing  you  have  honored 


In  South  Carolina.  115 

Betliesda's  God.  Next  to  his  excellency,  my  dear 
Mr.  President,  I  must  beg  your  acceptance  both  of 
thanks  and  congratulations.  For  you  were  not  only 
my  dear  familiar  friend,  and  first  fellow-traveler  in 
this  infant  province,  but  you  were  directed  by  Provi- 
dence to  this  spot;  you  laid  the  second  brick  to  this 
house,  and  watched,  prayed,  and  wrought  for  the  fam- 
ily's good.  You  were  a  witness  of  innumerable  trials, 
and  were  the  partner  of  my  joys  and  griefs.  You  will 
have  now  the  pleasure  of  seeing  the  Orphan  House  a 
fruitful  bough,  its  branches  running  over  the  wall 
For  this,  no  doubt,  God  has  smiled  upon  and  blessed 
you  in. a  manner  we  could  not  expect,  much  less  de- 
sign. May  he  continue  to  bless  you  with  all  spiritual 
blessing  in  heavenly  places  in  Christ  Jesus !  Look  to 
the  rock  whence  you  have  been  hewn,  and  may  your 
children  never  be  ashamed  that  their  father  married 
a  real  Christian  [Mary  Bolton],  who  was  born  again 
under  this  roof."  He  then  proceeded  to  address  the 
"gentlemen  of  his  majesty's  council,"  and  the  "  speak- 
er and  members  of  the  General  Assembly,"  and  finally 
his  "reverend  brethren,"  and  "the  inhabitants  of  the 
colony  in  general."  The  following  is  the  official  re- 
port of  this  memorial-service: 

Commons  House  of  Assembly,  Monday,  January  29,  1770.  Mr. 
Speaker  reported  that  lie,  with  the  House,  having  waited  on  the 
Rev.  Mr.  Whitefield,  in  consequence  of  his  invitation,  at  the  Orphan 
House  Academy,  heard  him  preach  a  very  suitable  and  pious  sermon 
on  the  occasion,  and  with  great  pleasure  observed  the  promising  ap- 
pearance of  improvement  toward  the  good  purposes  intended,  and 
the  decency  and  propriety  of  behavior  of  the  several  residents  there ; 
and  were  sensibly  affected  when  they  saw  the  happy  success  which 
has  attended  Whitefield's  indefatigable  zeal  for  promoting  the  wel- 
fare of  the  province  in  general  and  the  Orphan  House  in  particular. 
Ordered  that  this  report  be  printed  in  the  Gazette. 

John  Simpson,  Clerk. 


11G  History  of  Methodism 

The  establishment  of  his  college  continued  to  be  a 
subject  of  great  anxiety.  In  a  letter  dated  Charleston, 
February  10,  1770,  he  wrote: 

I  have  more  than  once  conversed  with  the  Governor  of  Georgia, 
in  the  most  explicit  manner,  concerning  an  act  of  the  Assembly  for 
the  establishment  of  the  intended  Orphan  House  College.  He  most 
readily  consents.  I  have  shown  him  a  draught  which  he  much  ap- 
proves of;  and  all  will  be  finished  on  my  return  from  the  northward. 
Meanwhile  the  buildings  will  be  carried  on.  Since  my  being  in 
Charleston  I  have  shown  the  draft  to  some  persons  of  great  eminence 
and  influence.  They  highly  approve  of  it,  and  willingly  consent  to 
be  some  of  the  wardens ;  near  twenty  are  to  be  of  Georgia,  about  six 
of  this  place,  one  of  Philadelphia,  one  of  New  York,  one  of  Boston, 
three  of  Edinburgh,  two  of  Glasgow,  and  six  of  London.  Those  of 
Georgia  and  South  Carolina  are  to  be  qualified— the  others  to  be 
only  honorary  corresponding  members. 

The  last  letter  Mr.  Wesley  wrote  to  his  old  friend 
was  in  part  on  the  subject  of  his  intended  college: 

Lewisham,  February  21,  1770. 
My  Dear  Brother  : — Some  time  ago,  since  you  went  hence,  I 
heard  a  circumstance  which  gave  me  a  great  deal  of  concern,  namely, 
that  the  college,  or  academy,  in  Georgia  had  swallowed  up  the  Or- 
phan House.  Shall  I  give  my  judgment  without  being  asked  ?  Me- 
thinks  friendship  requires  I  should.  Are  there  not,  then,  two  points 
which  come  in  view — a  point  of  mercy  and  a  point  of  justice  ?  With 
regard  to  the  former  may  it  not  be  inquired,  Can  any  thing  on  earth 
be  a  greater  charity  than  to  bring  up  orphans  ?  What  is  a  college, 
or  academy,  compared  to  this?  Unless  you  could  have  such  a  col- 
lege as  perhaps  is  not  on  earth.  I  know  the  value  of  learning,  and 
am  more  in  danger  of  prizing  it  too  much  than  too  little;  still,  I 
cannot  place  the  giving  it  to  five  hundred  students  on  a  level  with 
saving  the  bodies,  if  not  the  souls  too,  of  five  hundred  orphans.  But 
let  us  pass  from  the  point  of  mercy  to  that  of  justice.  You  had 
land  given  and  money  collected  for  an  orphan  house.  Are  you  at 
liberty  to  apply  this  to  any  other  purpose — at  least,  while  there  are 
any  orphans  in  Georgia  left  ?  I  just  touch  upon  this,  though  it  is  an 
important  point,  and  leave  it  to  your  own  consideration  whether 
part  of  it,  at  least,  might  not  properly  be  applied  to  carry  on  the 


In  South  Carolina.  117 

original  design.  In  speaking  thus  freely,  I  have  given  you  a  fresh 
proof  of  the  sincerity  with  which  I  am  your  ever  affectionate  friend 
and  brother. 

The  Orphan  House  buildings,  furniture,  slaves,  and 
lands,  as  property  held  in  trust,  were  left  "  to  that  elect 
lady,  the  Right  Honorable  Selina,  Countess-dowager 
of  Huntingdon,"  and  in  case  of  her  death  to  White- 
field's  "dear  first  fellow-traveler,  and  faithful,  invari- 
able friend,  the  Honorable  James  Habersham,  Esq., 
president  of  his  majesty's  honorable  council "  in 
Georgia.  The  countess  determined  to  send  from  En- 
gland a  president  and  master  for  the  Orphan  House, 
and  at  the  same  time  to  dispatch  a  number  of  her 
Trevecca  students  as  missionaries  to  the  Indians  and 
to  the  people  in  the  back  settlements.  The  students, 
summoned  from  all  parts  of  the  kingdom,  assembled 
at  Trevecca  on  the  9th  of  October,  1772.  At  the  end 
of  the  month  they  embarked  for  Georgia  with  the 
Rev.  Mr.  Percy,  rector  of  St.  Paul's  in  South  Caro- 
lina, who  was  appointed  president,  and  the  Rev.  Mr. 
Crosse,  afterward  vicar  of  Bradford,  who  was  chosen 
master.  The  housekeeper  of  the  countess  was  sent 
with  them  to  regulate  domestic  matters  according  to 
her  ladyship's  direction.  The  missionaries  were  wel- 
comed by  the  people,  and  for  a  brief  period  affairs  at 
the  Orphan  House  seemed  to  prosper.  In  the  month 
of  June,  1773,  this  historic  edifice,  except  the  two 
wings,  was  consumed  by  fire.  In  1782,  during  the 
war  with  England,  the  estate  was  confiscated,  and  in 
1800  the  two  wings  were  in  a  state  of  decay,  the  brick- 
wall  inclosing  the  premises  was  leveled  with  the 
ground,  and  the  foundations,  in  many  places,  plowed  up. 

On  Sunday,  March  23,  1740,  two  days  after  Mr. 
Whitefield  left  Charleston  to   lay  the  foundation  of 


118  History  of  Methodism 

the  Orphan  House,  Commissary  Garden  preached  a 
remarkable  sermon  against  him,  and  on  Wednesday, 
the  26th,  the  Bev.  Josiah  Smith,  of  the  Independent 
Church,  defended  him  with  much  spirit  and  ability  in 
a  discourse  founded  on  Job  xxxii.  17. 

Mr.  Whitefield,  after  laying  the  foundation  of  the 
Orphan  House  (March  25,  1740),  left  Savannah  on  the 
30th  of  June,  and  arrived  again  in  Charleston  on  the 
2d  of  July.     In  his  journal  he  writes: 

Sunday,  July  6,  Charleston.  Preached  twice  yesterday  and  twice 
to-day,  and  had  great  reason  to  believe  our  Lord  got  himself  the 
victory  in  some  hearts.  Went  to  church  in  the  morning  and  after- 
noon, and  heard  the  commissary  preach  as  virulent,  unorthodox, 
and  inconsistent  a  discourse  as  ever  I  heard  in  my  life.  His  heart 
seemed  full  of  choler  and  resentment ;  and  out  of  the  abundance 
thereof  he  poured  forth  so  many  bitter  words  against  the  Methodists 
in  general,  and  me  in  particular,  that  several  who  intended  to  re- 
ceive the  sacrament  at  his  hands  withdrew.  Never,  I  believe,  was 
such  a  preparation  sermon  preached  before.  I  could  not  help  think- 
ing the  preacher  was  of  the  same  spirit  as  Bishop  Gardiner  in  Queen 
Mary's  days.  After  sermon  he  sent  his  clerk  to  desire  me  not  to 
come  to  the  sacrament  till  he  had  spoken  with  me.  I  immediately 
retired  to  my  lodging,  rejoicing  that  I  was  accounted  worthy  to  suf- 
fer this  further  degree  of  contempt  for  my  dear  Lord's  sake.  Blessed 
Jesus,  lay  it  not  to  the  commissary's  charge  !     Amen  and  amen  ! 

On  Friday,  the  11th  of  July,  he  received  from  him, 
through  William  Smith,  the  following  citation: 

You  are  hereby  cited  to  appear  at  the  Church  of  St.  Philip's, 
Charleston,  on  Tuesday,  the  fifteenth  day  of  this  instant  (July),  be- 
twixt the  hours  of  nine  and  ten  in  the  forenoon,  before  the  Kev. 
Alexander  Garden,  commissary,  to  answer  such  articles  as  shall 
there  be  objected  to  you. 

Accordingly,  on  the  day  appointed,  the  court  assem- 
bled at  St.  Philip's  Church,  and  consisted  of  the  com- 
missary, and  the  Bev.  Messrs.  Guy,  Mellichamp,  Kowe, 
and  Orr.     The  prosecution  was  conducted  by  James 


IxV  South  Carolina,  119 

Graham,  and  the  defense  by  Andrew  Rutledge.  The 
authority  of  the  court  was  denied,  and  exceptions  in 
writing  tendered  ;t  in  recusation  of  the  judge  "  (recusa- 
tio  judicis).  These  exceptions  were  repelled  by  the 
court,  and  Mr.  Whitefield  then  lodged  an  appeal  to 
his  majesty  in  the  high  court  of  chancery.  During 
this  visit,  and  even  while  the  trial  was  progressing, 
his  ministerial  labors  were  abundant,  and  he  preached 
almost  daily  in  Charleston  and  the  surrounding  coun- 
try. Fully  occupied  with  bis  Master's  work,  Mr. 
Whitefield,  after  forwarding  his  appeal,  soon  ceased 
to  take  any  active  interest  in  the  matter,  and  it  was 
therefore  never  tried,  but  allowed  by  the  authorities 
to  die  of  neglect.  Accordingly,  at  the  end  of  twelve 
months,  the  commissary,  in  the  exercise  of  an  author- 
ity which  his  bishop  never  attempted  to  use,  though 
Mr.  Whitefield  had  preached  in  the  fields  near  Lon- 
don, and  all  over  England,  issued  his  decree  against 
him,  in  which,  after  reciting  that  his  frequently  preach- 
ing in  Dissenting  meeting-houses  without  using  the 
prescribed  forms  of  prayer  had  been  proved  by  Hugh 
Anderson,  Stephen  Hartley,  and  John  Redman,  he 
continued  in  a  cloud  of  high-sounding  words: 

Therefore  we,  Alexander  Garden,  the  judge  aforesaid,  having 
first  invoked  the  name  of  Christ,  and  setting  and  having  God  alone 
before  our  eyes,  and  by  and  with  the  advice  of  the  reverend  persons, 
William  Guy,  Timothy  Mellichamp,  Stephen  Kowe,  and  William 
Orr,  Avith  whom  in  that  part  we  have  advised  and  maturely  delib- 
erated, do  pronounce,  decree,  and  declare  the  aforesaid  George  White- 
field,  clerk,  to  have  been  at  the  times  articled,  and  now  to  be,  a  priest 
of  the  Church  of  England,  and  at  the  times  and  days  in  that  part 
articled  to  have  officiated  as  a  minister  in  divers  meeting-houses  in 
Charleston,  in  the  province  of  South  Carolina,  by  praying  and 
preaching  to  public  congregations,  and  at  such  times  to  have  omit- 
ted to  use  the  form  of  prayer  prescribed  in  the  Common  Book,  or 
Book  of  Common  Prayer ;  or,  at  least,  according  to  the  laws,  canons. 


120  History  of  Methodism 

and  constitutions  ecclesiastical  in  that  part  made,  provided,  and 
pronmlged,  not  to  have  used  the  same  according  to  the  lawful  proofs 
before  us  in  that  part  judicially  had  and  made.  We  therefore  pro- 
nounce, decree,  and  declare  that  the  said  George  Whitefield,  for  his 
excesses  and  faults,  ought,  duly  and  canonically,  and  according  to 
the  exigence  of  the  law  in  that  part  of  the  premises,  to  be  corrected 
and  punished,  and  also  to  be  suspended  from  his  office ;  and,  ac- 
cordingly, by  these  presents,  we  do  suspend  him,  the  said  George 
Whitefield;  and  for  being  so  suspended  we  also  pronounce,  decree, 
and  declare  him  to  be  denounced,  declared,  and  published  openly 
and  publicly  in  the  face  of  the  Church. 

This  extraordinary  document  did  not  in  the  slight- 
est degree  affect  the  popularity  and  usefulness  of  Mr. 
Whitefield.  With  growing  favor  among  the  people, 
he  continued  to  preach  from  year  to  year  in  South 
Carolina  and  Georgia,  freely  exchanging  pulpits  with 
Dissenters  of  every  sect  and  denomination,  and  was 
welcomed  by  all  as  a  true  messenger  of  the  gospel  of 
peace.  On  his  last  visit  to  Charleston,  he  spent  the 
month  of  February,  1770,  preaching  every  day  to  over- 
flowing congregations;  and,  going  soon  after  on  his 
usual  northern  trip,  closed  his  labors  with  his  life,  at 
Newburyport,  Massachusetts,  September  30,  1770. 
His  last  sermon  was  preached  the  day  before,  from  2 
Cor.  xiii.  5:  "Examine  yourselves,  whether  ye  be  in 
the  faith;  prove  your  own  selves.  Know  ye  not  your 
own  selves,  how  that  Jesus  Christ  is  in  you,  except  ye 
be  reprobates ?  "  "I  go,  I  go,"  said  the  dying  preacher, 
"to  rest  prepared.  My  sun  has  arisen,  and,  by  aid 
from  heaven,  given  light  to  many;  'tis  now  about  to 
set  for — no,  it  cannot  be! — 'tis  to  rise  to  the  zenith  of 
immortal  glory.  I  have  outlived  many  on  earth,  but 
they  cannot  outlive  me  in  heaven.  Many  shall  live 
when  this  body  is  no  more;  but  then — O  thought  di- 
vine!— I  shall  be  in  a  world  where  time,  age,  pain,  and 


In  South  Carolina.  121 

sorrow  are  unknown.  My  body  fails,  my  spirit  ex- 
pands; how  willingly  would  I  live  forever  to  preach 
Christ!  but  I  die  to  be  with  him.  How  brief,  compar- 
atively brief,  has  been  my  life,  compared  with  the  vast 
labors  I  see  before  me  to  be  accomplished;  but  if  I 
leave  now,  while  so  few  care  about  heavenly  things, 
the  God  of  peace  will  surely  visit  you." 

Thus  passed  into  the  skies  the  last  of  the  Oxford 
Methodists  who  labored  in  Georgia  and  South  Caro- 
lina—being, in  the  estimation  of  Mr.  Wesley,  who  for 
thirty-seven  years  had  been  his  frank,  loving,  and  con- 
fidential friend,  "one  of  the  most  eminent  ministers 
that  has  appeared  in  England,  or  perhaps  in  the  world, 
during  the  present  century." 

And  is  my  Whitefield  entered  into  rest, 

With  sudden  death,  with  sudden  glory  blest ! 

Left  for  a  few  sad  moments  here  behind, 

I  bear  his  image  on  ray  faithful  mind; 

To  future  times  the  fair  example  tell, 

Of  one  avIio  lived,  of  one  who  died  so  well ; 

Pay  the  last  office  of  fraternal  love, 

And  then  embrace  my  happier  friend  above. 

(Charles  Wesley.) 


CHAPTER  V. 


His  eyes  diffuse  a  venerable  grace, 

And  charity  itself  is  in  his  face. 

Humble  and  meek,  learned,  pious,  prudent,  just, 

Of  good  report,  and  faithful  to  his  trust  ; 

Vigilant,  sober,  watchful  of  his  charge, 

Who  feeds  his  sheep,  and  other  folds  enlarge. 

(Emily  Wesley.) 

IT  is  a  remarkable  fact  that  at  the  very  time  Mr. 
Whitefield,  who  embarked  September  4, 1769,  was 
making  his  seventh  and  last  voyage  to  America,  Bi'ck- 
ard  Boardman  and  Joseph  Pilmoor,  the  first  two  mis- 
sionaries sent  out  by  Mr.  Wesley,  were  being  borne, 
through  the  same  storms  and  tempests,  to  the  same 
field  of  labor.  Mr.  Whitefield's  work  was  indeed 
nearly  ended;  but  he  had  prepared  the  way  for  Mr. 
Wesley's  preachers  and  for  founding  a  Church,  now 
the  largest  on  the  American  continent.  In  his  last 
letter  to  Mr.  Whitefield,  this  earnest  request  is  made 
by  Mr.  Wesley:  "  For  the  present,  I  must  beg  of  you  to 
supply  my  lack  of  service  by  encouraging  our  preach- 
ers as  you  judge  best,  who  are  as  yet  comparatively 
young  and  inexperienced,  by  giving  them  such  advices 
as  you  think  proper,  and  above  all  by  exhorting  them 
not  only  to  love  one  another,  but,  if  it  be  possible,  as 
much  as  lies  in  them,  to  live  peaceably  with  all  men." 
'  In  pursuance  of  a  plan  of  operations  formed  by  Mr. 
Boardman  and  Mr.  Pilmoor,  the  latter  set  out  in  the 
month  of  April,  1772,  on  a  journey  to  the  South,  in 
(122) 


His  toby  of  Methodism.  123 

the  prosecution  of  which  he  preached  through  parts 
of  Maryland,  Virginia,  North  and  South  Carolina,  and 
Georgia,  What  success  attended  his  labors  in  the 
last-named  provinces  appears  in  his  journal.  Return- 
ing to  the  North  in  the  spring  of  1773,  he  continued 
his  work  nine  months  longer  in  America,  and  in  the 
year  1774  returned  to  England,  in  company  with  Mr. 
Boardman.  In  that  country  he  continued  for  a  few 
years  to  travel  and  labor  as  a  Wesleyan  preacher ;  but 
he  afterward  came  back  to  America,  took  orders  in  the 
Protestant  Episcopal  Church,  and  spent  the  remainder 
of  his  life  in  the  cities  of  New  York  and  Philadelphia, 
as  an  acceptable  and  efficient  minister  of  that  Church, 
and  was  instrumental  in  the  conversion  and  salvation 
of  many. 

On  the  3d  of  August,  1769,  in  the  Conference  at 
Leeds,  Mr.  Wesley  said  from  the  chair:  "We  have  a 
pressing  call  from  our  brethren  of  New  York  (who 
have  built  a  preaching-house)  to  come  over  and  help 
them.  Who  is  willing  to  go  ?  Richard  Boardman  and 
Joseph  Pilmoor.  What  can  we  do  further  in  token  of 
our  brotherly  love?  Let  us  now  take  a  collection 
among  ourselves."  This  was  immediately  done,  and 
out  of  it  £50  was  allotted  to  the  payment  of  their  debt, 
and  about  £20  given  to  the  brethren  for  their  passage. 

While  in  London,  the  Rev.  George  Whitefield  sent 
for  Mr.  Boardman  and  Mr.  Pilmoor.  The  latter  says, 
in  his  journal: 

As  he  had  been  long  in  America,  he  knew  what  directions  to  give 
us,  and  treated  us  with  all  the  kindness  and  tenderness  of  a  father  in 
Christ.  Difference  of  sentiment  made  no  difference  in  love  and  affec- 
tion. He  prayed  heartily  for  us,  and  commended  us  to  God  and  the 
word  of  his  grace.  So  we  parted  in  love,  hoping  soon  to  meet  where 
parting  is  no  more. 

Sunday,  August  20,  1769.     At  the  Foundry,  London,  Mr.  Charles 


124  History  of  Methodism 

Wesley  met  the  Society,  and  afterward  sent  for  Mr.  Board  man  and 
me  into  his  room,  where  he  spoke  freely  and  kindly  to  us  about  our 
sea  voyage,  and  the  important  business  in  which  we  had  engaged. 
After  giving  us  much  good  advice,  he  sent  us  forth  with  his  blessing, 
in  the  name  of  the  Lord.  This  was  of  great  advantage  to  us,  as.  it 
afforded  us  the  pleasing  reflection  that  we  had  not  asked  contrary  to 
the  minds  of  our  brethren  and  fathers  in  Christ.  We  had  what  we 
believed  a  call  from  God;  we  had  the  approbation  and  authority  of 
three  godly  clergymen  of  the  Church  of  England,  and  we  had  like- 
wise the  authority  of  more  than  a  hundred  preachers  of  the  gospel, 
"who  were  laboring  day  and  night  to  save  souls  from  destruction,  and 
advance  the  kingdom  of  Christ.  Hence  we  concluded  we  had  full 
power,  according  to  the  New  Testament,  to  preach  the  everlasting 
gospel  and  do  all  possible  good  to  mankind.  We  embarked  from 
Gravesend  in  the  evening  of  Monday,  August  21, 1769,  on  board  the 
Mary  and  Elizabeth,  Captain  Sparks  having  command,  for  Philadel- 
phia. After  a  passage  of  nine  weeks  from  London,  we  made  land  on 
the  20th  of  October,  and  on  the  21st  landed  at  Gloucester  Point,  six 
miles  below  Philadelphia.  When  we  got  on  shore  we  joined  in  a 
doxology,  and  gave  praise  to  God  for  deliverance,  and  all  the  mer- 
cies bestowed  upon  us  during  the  passage.  When  we  had  rested  a 
little  while  at  a  public  house,  Mr.  Boardman  and  I  walked  up  to  the 
city,  where  we  were  kindly  received  and  entertained  by  Captain 
Sparks  and  wife.  Having  no  knowledge  of  any  society  in  Philadel- 
phia, we  had  resolved  to  go  forward  to  New  York  as  soon  as  possi- 
ble; but  God  had  work  for  us  to  do  ihat  we  knew  not  of.  As  we 
were  walking  along  one  of  the  streets,  a  man  who  had  been  in  our 
society  in  Ireland,  and  had  seen  Mr.  Boardman  there,  met  with  ns, 
and  challenged  him.  This  was  very  providential ;  for  he  informed 
us  they  had  heard  two  preachers  were  arrived,  and  he  was  then  out 
seeking  us.  He  took  us  homeAvith  him,  and  in  a  little  time  Captain 
Webb,  who  had  been  in  the  city  for  some  days,  came  to  us  and  gave 
us  a  hearty  welcome  to  America.  Our  souls  rejoiced  to  meet  with 
such  a  valiant  servant  of  Jesus  in  this  distant  land,  especially  as  he 
was  a  real  Methodist.  The  next  day  Mr.  Boardman  preached  to  a 
small  but  serious  congregation,  on  the  call  of  Abraham  to  go  forth 
into  the  land  of  Canaan.  The  next  day  he  set  off  for  New  York, 
and  I  agreed  to  stay  some  time  in  Philadelphia,  to  try  Avhat  might 
be  done  for  the  honor  of  God  and  the  salvation  of  immortal  souls. 

Mr.  Boardman  and  Mr.  Pilmoor  interchanged,  at 


In  South  Carolina.  125 

stated  periods,  between  Philadelphia  and  New  York, 
making  these  two  cities  their  head-quarters,  and  occu- 
pying the  territory  in  the  vicinity  to  a  limited  extent. 
The  arrival  of  Francis  Asbury  and  Richard  Wright 
in  Philadelphia,  on  the  27th  of  October,  1771,  was 
a  valuable  addition  to  the  ministerial  corps.  Thus 
strengthened,  they  commenced  to  labor  in  more  dis- 
tant fields.  In  the  spring  of  1772,  in  May,  Mr.  Board- 
man  went  to  Providence,  Rhode  Island,  and  to  Boston, 
Massachusetts.  May  2l),  1772,  Mr.  Pilmoor  started  on 
his  tour  to  preach  the  gospel  in  Maryland,  Virginia, 
North  Carolina,  South  Carolina,  and  Georgia.  He  says: 

Wednesday,  January  6,  1773.  As  there  are  many  people  in  the 
place  f Wilmington,  North  Carolina],  I  should  be  glad  to  stay,  only 
I  am  under  a  necessity  of  hastening  to  Charleston.  After  dinner  I 
set  off,  and  intended  to  reach  Brunswick,  but  the  roads  were  so  bad 
I  was  obliged  to  stop  by  the  way.  In  the  morning  I  hastened  on  to 
the  town  in  hopes  of  preaching  that  day,  but  could  not  get  the  peo- 
ple together  till  Friday,  when  we  had  a  fine  congregation  in  the 
church,  where  I  found  liberty  and  power  to  preach  the  gospel.  Sat- 
urday I  dined  with  William  Hill,  Esq.,  to  whom  I  had  letters  of 
recommendation.  He  is  a  gentleman  of  good  understanding,  and  a 
friend  to  serious  religion,  so  that  I  spent  the  time  very  comfortably. 

Sunday,  10.  As  the  day  was  very  wet  and  disagreeable,  our  con- 
gregation at  church  was  but  small ;  however,  God  enabled  me  to 
preach  with  power,  and  gave  his  blessing  to  the  word.  Monday  I 
was  told  of  a  ship  bound  to  South  Carolina,  and  intended  to  go  by 
her  to  save  time;  but  she  not  being  ready  to  sail,  on  Tuesday  I  set 
off  by  land,  and  went  on  about  twenty  miles  to  Mr.  Moor's,  a  mem- 
ber of  the  Baptist  Society,  with  whom  I  had  great  comfort  in  relig- 
ious conversation,  and  concluded  the  day  with  more  satisfaction 
than  I  have  done  for  some  time  before.  The  next  morning  I  took 
leave  of  my  Christian  friend,  and  went  forward  on  my  journey. 
The  woods  were  very  dreary,  and  I  did  not  see  any  thing  but  trees 
for  many  miles  together.  However,  the  road  was  very  good,  and  at 
length  I  spied  a  little  cottage  about  half  a  mile  from  the  road,  and 
was  glad  to  find  a  feAV  blades  of  Indian  corn  for  my  horse,  and  hav- 
ing provision  for  myself  along  with  me,  I  made  out  very  well.     I 


126  History  of  Methodism 

intended  to  call  at  the  Boundary  House  (so  called  because  it  stands 
on  the  line  that  divides  the  two  Carolinas),  but  I  missed  it  in  the 
wood,  and  was  obliged  to  travel  on  till  I  could  find  a  place  on  the 
road ;  and  about  eight  o'clock  at  night  I  came,  weary  enough,  to  a 
little  mean  house,  about  a  mile  from  the  end  of  the  long  bay.  After 
a  little  refreshment,  I  prayed  with  the  family,  and  was  greatly  com- 
forted in  calling  upon  the  Lord,  who  has  graciously  condescended  to 
smile  on  his  poor  servant  in  the  wilderness,  and  caused  him  to  re- 
joice. 

Thursday,  14.  Being  told  the  tide  suited  very  early  in  the  morn- 
ing, I  set  off,  and  found  the  sand  very  good  for  about  seven  miles. 
The  other  eight  it  was  exceedingly  heavy,  so  that  it  tired  my  horse 
very  much,  but  I  was  in  hopes  of  a  refreshment  as  soon  as  I  got 
over,  but  the  first  house  I  came  to  the  master  was  from  home,  and 
tbe  negroes  would  not  let  me  have  any  thing,  so  I  was  obliged  to  go 
on  as  well  as  I  could.  At  length,  having  traveled  about  twenty 
miles,  I  found  a  place  about  a  mile  from  the  road,  where,  with  some 
difficulty,  I  got  .something  for  my  poor  beast,  and  then  pursued  my 
journey  toward  Georgetown.  In  the  afternoon  the  wind  that  had 
blown  very  hard  all  the  day  brought  on  a  most  terrible  storm  of 
rain,  and  being  obliged  to  travel  in  the  night  till  I  could  find  a 
house,  it  was  both  dangerous  and  disagreeable,  but  at  length  I  came 
to  the  place  where  the  ferry  had  been  kept,  but  has  lately  been  re- 
moved about  nine  miles  down  the  river.  However,  I  got  entertain- 
ment, and  made  out  much  better  than  I  expected.  The  next  morn- 
ing I  set  forward  for  the  ferry,  but  had  not  gone  far  before  I  broke 
one  of  my  wheels  down  to  the  ground.  This  distressed  me  very 
much,  as  I  did  not  know  what  I  should  do;  but  seeing  a  house  at  a 
small  distance,  I  left  my  horse  and  chaise  on  the  road,  and  went  to 
try  if  I  could  borrow  a  wheel,  which  I  readily  obtained,  and  it  did 
pretty  well.  I  then  went  forward  again,  and  found  out  the  way 
through  the  woods  as  well  as  I  could,  but  it  was  near  sunset  before 
I  got  to  the  ferry.  As  it  was  late,  they  would  not  put  me  over,  so  I 
was  obliged  to  wait  till  the  next  day.  I  have  traveled  many  thou- 
sands of  miles  in  England  and  Wales,  and  now  seen  much  of  North 
America,  but  this  day's  journey  has  been  the  most  distressing  of  all 
I  have  met  with  before;  but  it  is  now  over,  and  will  never  afflict  me 
again.  In  like  manner  all  the  tribulations  I  have  yet  to  go  through 
will  suddenly  vanish  away,  and  1  shall  enter  my  rest. 

Saturday,  16.  Being  afraid  the  wind  would  rise  and  hinder  me 
from  crossing  the  ferry,  I  resolved  to  go  over  as  soon  as  possible. 


In  South  Carolina.  127 

"We  were  on  the  water  before  sunrise,  and  the  river  is  but  two  miles 
over,  yet  the  wind  blew  so  fresh  that  it  was  with  the  utmost  diffi- 
culty I  escaped.  However,  the  Shepherd  of  Israel  watched  over 
me,  and  by  his  providential  care  and  blessing  I  was  preserved.  But 
my  difficulties  were  not  yet  over.  I  had  to  pursue  my  way  through 
the  woods  where  there  was  no  kind  of  road,  and  found  it  hard  work 
to  get  forward.  At  length  I  got  to  the  road,  and  after  traveling  many 
miles  came  to  a  little  tavern,  where  I  got  some  refreshments  for  my- 
self and  my  horse.  I  then  set  forward  again,  and  got  to  Santee 
ferry  just  as  the  boat  was  going  off,  so  I  got  over  without  interrup- 
tion. But  the  road  from  this  river  to  the  next,  which  is  about  a 
mile,  is  the  very  worst  I  ever  beheld.  I  durst  not  ride  in  the  chaise 
at  all,  ainl  was  afraid  the  horse  would  break  his  legs  among  the 
trees  that  are  laid  across  the  mud  for  a  road.  But  I  got  safely  over, 
and  met  the  other  boat  ready  for  me;  so  I  went  on  board  and  got 
over  just  before  the  night  came  on.  As  I  waded  through  the  water 
and  mud  in  many  places,  I  came  to  the  inn,  almost  covered  over 
with  dirt,  but  I  had  reason  to  praise  my  God  that  I  had  been  pre- 
served from  misfortune  when  in  such  imminent  danger. 

Sunday,  17.  I  called  at  a  church  by  the  way-side,  where  I  heard 
a  useful  sermon  on  the  necessity  of  prayer.  After  service,  the  min- 
ister came  and  spoke  to  me  very  kindly,  and  appeared  to  be  a  very 
good  man.  I  then  went  forward,  but  as  the  road  was  very  bad  my 
horse  began  to  fail  me,  and  I  was  likely  to  be  in  very  great  distress; 
but  three  gentlemen  came  up,  and  one  of  them  told  me  he  would 
lend  me  his  horse  to  draw  me  to  the  public  house  where  I  intended 
to  stay.  So  we  put  his  horse  to  the  chaise,  and  he  rode  with  me  to 
the  place,  where  I  met  with  a  family  of  pious,  genteel  people,  who 
gladly  spent  the  evening  with  me  in  reading,  singing,  and  prayer. 
Here  I  found  a  young  man  in  a  deep  consumption,  whom  I  spoke  to 
with  the  greatest  plainness  of  the  necessity  of  preparing  for  death 
and  the  invisible  world.  My  heart  was  much  affected  with  a  con- 
cern for  his  salvation,  and  I  had  some  reason  to  believe  for  his  sake 
I  was  brought  to  this  place. 

Monday,  18.  I  had  a  blessed  opportunity  in  family  prayer,  then 
took  leave  of  my  kind  friends,  and  driving  slowly  my  horse  held 
out  to  the  ferry,  where  I  had  a  sight  of  Charleston,  but  did  not  get 
over  till  late  in  the  evening.  As  it  was  very  dark,  and  I  was  an 
utter  stranger  in  the  town,  I  did  not  know  what  way  to  go,  but  a 
negro  boy  offered  to  go  with  me  to  Mr.  Crosse's,  a  publican,  to  whom 
I  brought  a  letter  from  Maryland.     It  appeared  to  be  but  an  indif- 


123  History  of  Methodism 

ferent  place;  however,  I  was  glad  of  any  place  where  I  could  get  a 
little  rest.  My  way  from  Virginia  has  been  very  rugged  indeed, 
the  trials  I  have  met  with  very  considerable,  my  expenses  very 
great,  yet  the  Lord  has  not  suffered  me  to  want,  nor  yet  to  be  in  the 
least  discouraged.  If  I  had  been  left  to  myself,  my  heart  would 
presently  have  fainted,  but  having  obtained  help  from  the  Lord,  I 
continue  to  this  day,  fully  determined  to  follow  him  whithersoever 
he  shall  be  pleased  to  lead  me.  I  count  not  my  life  dear  unto  my- 
self, so  that  I  may  but  finish  my  course  with  joy,  and  testify  the 
gospel  of  the  grace  of  God. 

Tuesday,  19.  Being  heartily  sick  of  my  situation  among  the 
sons  of  Belial,  I  took  a  walk  into  the  town  to  deliver  a  letter,  and 
seek  for  a  private  lodging,  which  I  went  to  the  next  day;  and  as 
the  people  are  professors,  I  was  in  hopes  we  should  have  family 
prayer;  but  the  master,  Mr.  Swinton,  told  me  as  he  had  a  mixed 
multitude  in  his  house,  it  might  not  be  agreeable,  as  family  prayer 
was  very  uncommon  in  Charleston.  "What,  family  prayer  uncom- 
mon among  Presbyterians!"  He  replied,  "It  is  too  much  neglect- 
ed;" so  I  only  replied,  "You,  sir,  know  best  what  is  convenient  in 
your  own  house,"  and  retired  to  my  room.  Thursday  I  called  on 
Mr.  Wilson,  a  Moravian,  from  New  York,  who  took  a  walk  with 
me  to  see  the  town,  and  afterward  took  me  to  drink  tea  with  Mr. 
and  Mrs.  Gautier,  where  I  felt  my  mind  much  at  liberty,  and  was 
very  much  comforted  in  conversation.  In  the  evening  I  went  with 
two  gentlemen  to  Mr.  Ton's,  a  gentleman  that  has  the  care  of  the 
General  Baptist  meeting-house,  to  make  application  for  the  use  of 
the  pulpit,  which  he  readily  granted,  and  we  gave  it  out  as  much 
as  we  could  that  there  would  be  preaching  there  the  following  night. 

Friday,  22.  I  dined  with  Mr.  Forrest,  who  I  find  has  heard  me 
preach  in  New  York.  When  I  came  to  this  town  I  did  not  know 
one  single  person,  nor  had  I  any  reason  to  suppose  that  any  one 
knew  me;  but  I  am  known  by  several,  I  find,  and  have  come  to  re- 
joice that  I  am  not  afraid  of  any  discoveries.  At  six  in  the  even- 
ing I  preached  my  first  sermon  in  Charleston.  As  the  notice  was 
but  very  short,  our  congregation  was  not  large,  but  very  serious. 
Two  ministers  were  present  all  the  time,  and  behaved  very  well. 
The  Baptist  minister,  Mr.  Hart,  returned  me  thanks  for  my  sermon, 
Vnd  invited  me  to  preach  in  his  pulpit.  Thus  the  Lord  is  opening 
my  way  before  me,  and  will,  I  trust,  give  me  his  blessing.  Saturday 
I  was  comforted  by  a  packet  of  letters  from  the  North,  and  in  the 
evening  the  congregation  was  three  times  as  large  as  that  we  had 


In  South  Carolina.  129 

last  night,  and  the  Lord  gave  me  wisdom  and  power  to  preach  the 
gospel  without  controversy  or  meddling  with  particular  opinions. 
As  the  General  Baptists  have  no  minister,  and  thinking  it  more 
blessed  to  give  than  to  receive,  I  gladly  consented  to  preach  for  them 
on  Sunday  morning. 

Sunday,  24.  As  it  was  published  last  night,  we  had  a  very  full 
house  at  ten  o'clock,  and  I  was  greatly  comforted  in  the  work  of  the 
Lord.  At  three  o'clock  I  preached  for  Mr.  Hart,  to  the  Particular 
Baptists,  on  part  of  the  eighteenth  Psalm ;  and  in  the  evening,  not- 
withstanding the  rain,  the  house  was  as  full  as  it  could  hold,  and 
the  Lord  was  remarkably  present  while  I  opened  and  applied  "As 
many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons  of  God," 
and  all  behaved  as  well  as  the  people  in  Philadelphia.  This  was 
thought  very  extraordinary,  for  when  I  first  proposed  evening 
preaching  I  was  told  it  would  be  impracticable  on  account  of  the 
mob;  but  I  was  resolved  to  try  in  the  name  of  the  Lord,  and  he 
took  care  of  me  and  his  own  work.  My  heart  is  greatly  united  with 
the  people  of  this  town,  and  I  feel  such  freedom  of  mind  in  preach- 
ing that  I  hope  the  word  of  the  Lord  will  be  made  effectual  for  the 
conversion  of  sinners  and  building  up  the  children  of  Zion.  Mon- 
day I  was  very  unwell  with  the  fatigue  of  preaching  the  day  before, 
but  in  the  evening  the  congregation  was  so  large  and  attentive  that 
my  heart  was  abundantly  comforted  in  preaching  a  free  salvation  to 
sinners,  and  calling  them  to  Christ  just  as  they  are,  that  they  might 
be  saved  by  grace.  Tuesday  I  spent  the  morning  in  reading,  medi- 
tation, and  prayer,  then  went  to  dine  with  Mr.  Patrick,  where  I  met 
the  Kev.  Mr.  Hart,  the  Baptist  minister,  who  is  not  only  sensible,  but 
truly  evangelical,  and  very  devout.  At  night  the  house  was  as  full 
as  it  could  well  hold,  and  the  word  of  the  Lord  was  made  the  savor 
of  life  unto  life.  The  day  following  I  dined  with  Mr.  John  Cogdeli, 
where  I  met  with  a  young  gentleman  who  is  friendly  to  the  people 
of  God  and  spiritual  religion,  and  we  spent  our  time  to  the  mutual 
comfort  and  edification  of  each  other.  The  meeting-house  was  full 
again  this  evening,  and  the  people  appeared  to  receive  the  word 
with  gladness.  After  preaching  I  was  glad  to  accept  of  an  invita- 
tion to  stay  with  one  of  the  Baptists  while  I  continue  in  Charleston, 
and  we  concluded  the  day  with  family  prayer.  Thursday,  28th, 
found  my  soul  exceedingly  happy  in  morning  prayer,  and.  reading 
the  word  of  God;  dined  with  Captain  Blewer  from  Philadelphia, 
where  I  was  treated  with  the  utmost  respect,  and  at  six  o'clock  I  had 
a  time  of  refreshing,  while    I  explained  and  applied  "Christ  our 


130  History  of  Methodism 

Passover  is  sacrificed  for  us,"  and,  though  the  house  was  wonder- 
fully crowded,  all  was  orderly  and  still  as  the  night.  This  is  surely 
the  Lord's  doing,  and  he  is  worthy  to  he  praised  forever  and  ever. 
Friday  I  found  myself  very  much  out  of  order,  owing  to  the  cold  I 
got  by  coming  sweating  from  the  pulpit  every  night  into  the  damp 
air,  yet  I  resolved  to  preach  in  the  evening,  and  God  gave  me 
strength  sufficient  for  the  business,  and  made  my  heart  rejoice  in 
his  salvation.  Saturday  night  the  congregation  was  large  and  deep- 
ly serious.  Charleston  bids  fair  for  a  revival  of  religion,  and  a  good 
work  of  the  Lord. 

Sunday,  31.  I  spent  the  morning  in  waiting  upon  God,  and 
praying  for  his  presence  and  blessing  to  be  with  me  through  all  the 
duties  of  the  day.  At  ten  o'clock  I  preached  in  the  Old  Meeting, 
and  was  favored  with  the  illuminations  of  grace,  and  the  divine  en- 
ergy of  the  Holy  Spirit.  At  two,  we  had  a  gracious  season  at  the 
New  Meeting,  and  in  the  evening  we  had  the  largest  congregation 
I  have  seen  since  I  left  Virginia.  The  house  was  so  full  it  was  with 
the  utmost  difficulty  I  could  get  to  the  pulpit,  and  there  were  hun- 
dreds at  the  outside  that  could  not  get  in  at  all.  As  the  weather 
was  favorable,  I  desired  them  to  open  the  windows,  and  by  extend- 
ing my  voice  a  little  more  than  usual  I  believe  most  of  them  heard 
distinctly.  This  has  been  a  trying  day  to  my  constitution,  but  that 
is  a  small  matter.  My  soul  has  feasted  as  on  marrow  and  fat  things 
— on  wines — wines  on  the  lees,  well  refined.  The  word  of  the  Lord 
has  been  clothed  with  power,  and  made  mighty  through  God  to  the 
pulling  down  of  strongholds  and  vain  imaginations. 

Monday,  February  1.  I  rose  greatly  refreshed,  and  began  to 
prepare  for  my  journey  to  Georgia.  As  I  purpose  to  return  to 
Philadelphia  by  land,  I  judged  it  best  to  leave  my  horse  in  Charles- 
ton to  rest  till  I  come  back  from  Savannah,  and  set  off  on  a  poor 
mean  creature  that  I  borrowed,  and  in  the  evening  reached  Ean- 
toul's  Bridge,  about  sixteen  miles  from  Charleston,  where  I  con- 
cluded the  day  in  great  tranquillity  of  mind  in  calling  upon  God 
with  the  family.  The  next  day  I  came  to  Ashepoo.  Wednesday  to 
Alison's  tavern,  and  about  twelve  o'clock  on  Thursday  to  Purys- 
burg,  a  settlement  of  French  refugees,  on  the  River  Savannah.  As 
the  boat  was  gone,  I  was  obliged  to  stay  all  night.  Friday  morning 
I  set  off  very  early,  in  hopes  of  getting  to  Savannah  before  night. 
As  they  had  no  proper  boat  for  horses,  we  were  glad  to  fasten  the 
canoes  together  with  ropes,  and  put  the  horses  with  the  forefeet  in 
the  one  and  the  hinder  feet  in  the  other.     There  was  a  great  fresh 


In  South  Carolina.  131 

in  the  river,  which  carried  us  rapidly  down  the  stream  for  seven 
miles,  then  Ave  had  to  turn  up  a  creek,  and  had  the  stream  against 
us,  but  the  negroes  pulled  very  stoutly,  and  in  about  two  hours  put 
me  safe  ashore.  After  a  little  refreshment  I  hastened  on,  and  about 
two  o'clock  I  arrived  in^Savannah.  It  stands  on  a  rising  ground,  on 
a  pretty  good  river  of  the  same  name,  which  is  navigable  up  to  the 
town,  and  carries  on  a  considerable  trade.  There  are  about  three 
thousand  inhabitants,  white  and  black.  The  houses  are  part  of 
brick,  the  rest  of  timber — not  very  large,  but  exceedingly  neat. 
They  have  three  churches — one  for  the  English  Episcopalians,  one 
for  the  Lutherans,  and  one  for  the  Independents.  As  the  soil  is 
very  sandy,  and  the  streets  not  paved,  it  is  exceedingly  inconven- 
ent  and  disagreeable,  especially  when  the  weather  is  hot.  Having 
no  acquaintance,  I  was  directed  to  a  lodging-house,  where  I  found 
a  number  of  persons,  genteel  enough,  but  not  very  religious.  In  the 
evening  I  attended  a  lecture  at  Mr.  Zubly's  meeting,  and  afterward 
delivered  him  the  letters  I  had  from  Charleston.  Saturday  I  dined 
with  him,  and  attended  a  preparation  sermon  for  the  sacrament,  and 
afterward  returned  home  with  him,  to  make  my  abode  at  his  house 
while  I  stay  in  this  place.  The  circular-letter,  respecting  the  Ar- 
minian  controversy,  had  found  its  way  to  Georgia,  and  deeply 
prejudiced  his  mind  against  Mr.  Wesley,  so  he  spoke  very  freely,  and 
candidly  told  me  his  mind.  I  had  been  pretty  strongly  recommended 
to  him,  yet  he  told  me  frankly  he  could  not  think  of  admitting  me  to 
his  pulpit  until  I  had  satisfied  him  concerning  the  doctrine  of  merit 
and  justification  by  works.  As  I  do  totally  renounce  every  idea  of 
human  merit,  and  all  justification  by  works,  I  soon  gave  him  full 
satisfaction,  and  he  offered  me  his  church  to  preach  in  Sunday. 

Sunday,  7.  When  I  rose  in  the  morning,  my  mind  was  greatly 
drawn  out  with  a  desire  to  preach,  and  I  longed  to  do  something  for 
my  Master  and  Lord.  But  I  had  no  opportunity;  Mr.  Zubly 
preached  himself,  and  afterward  the  sacrament  was  administered, 
and  the  people  seemed  to  be  affected  with  the  solemnity  of  the  ordi- 
nance, and  received  with  great  order  and  decency.  In  the  after- 
noon I  went  to  the  Episcopal  Church,  and  heard  a  discourse  on  the 
great  duty  of  prayer.  His  language  was  good,  and  his  delivery 
agreeable,  but  his  doctrine  very  imperfect.  What  a  pity  that  those 
who  profess  to  be  the  servants  of  Jesus  should  have  so  little  to  say 
for  their  Master !  _At  six  o'clock  I  preached  in  Mr.  Zubly's  meeting 
with  a  degree  of  freedom,  but  not  with  my  usual  life  and  liberty. 
When  I  came  down  from  the  pulpit,  a  young  gentleman  who  ha? 


132  History  of  Methodism 

often  heard  me  in  Philadelphia  was  waiting  to  speak  with  me,  and 
introduced  me  to  several  others,  who  invited  me  to  go  with  them  to 
Mr.  Wright's,  where  I  spent  the  evening  in  great  happiness,  and  we 
concluded  the  day  with  praise  and  prayer. 

.Monday,  8.  Spent  the  morning  in  study;  dined  with  several 
gentlemen  at  Mr.  Wright's  where  piety  and  politeness  are  happily 
united,  and  had  a  good  time  in  the  evening,  while  I  opened  and 
applied,  "This  man  receiveth  sinners;"  the  word  was  with  power, 
and  the  Lord  made  bare  his  arm  in  defense  of  his  own  truth  and 
righteousness,  displayed  in  the  everlasting  gospel  of  his  Son.  Tues- 
day, I  wrote  several  letters  to  my  correspondents  in  the  North,  and 
at  night  I  expounded  the  history  of  the  Canaanitish  woman  to  a  large 
congregation  of  genteel  and  attentive  hearers;  my  heart  was  drawn 
out  with  desires  to  do  them  good,  but  I  had  not  so  much  unction  and 
divine,  tenderness  of  spirit  as  I  frequently  find  in  other  places. 

Wednesday,  10.  Mr.  Wood,  a  lawyer,  and  a  young  merchant  from 
Boston,  accompanied  me  to  the  Orphan  House,  twelve  miles  from 
Savannah.  The  road  was  through  the  pine-trees,  which,  being  per- 
petually green,  make  it  remarkably  pleasant.  But  the  situation  of 
the  house  is  by  no  means  agreeable.  It  stands  on  a  small  creek,  and 
is  almost  surrounded  with  barren  sand  that  produces  nothing  but 
pines,  which  is  a  certain  sign  of  the  badness  of  the  soil.  The  house 
itself  is  well  enough.  In  the  evening  I  preached  to  the  family  with 
peculiar  satisfaction  of  mind,  and  had  abundant  reason  to  say  the 
Lord  was  in  that  place.  Thursday  morning  we  had  prayer  in  the 
chapel.  My  heart  was  united  with  the  people  of  God,  and  drawn 
out  with  longing  desires  for  the  salvation  of  mankind.  Afterward 
I  returned  to  Savannah,  and  preached  in  the  evening  with  liberty 
of  spirit.  Friday  was  the  time  for  Mr.  Zubly's  Dutch  lecture,  but 
the  town  was  in  confusion  on  account  of  his  excellency  Governor 
Wright,  who  was  expected  this  day,  so  there  was  no  service.  Satur- 
day the  governor  came,  the  guns  were  fired,  the  militia  mustered, 
and  all  the  gentlemen  in  the  town  attended  to  congratulate  him  on 
his  safe  arrival,  and  the  whole  town  was  full  of  festivity;  neverthe- 
]ess  we  had  a  pretty  large  congregation  in  the  evening,  and  the  Lord 
made  us  to  rejoice  in  his  salvation. 

Sunday,  14.  The  weather  was  so  very  wet  and  gloomy  that  our 
congregation  was  but  small,  yet. our  labor  was  not  in  vain  in  the 
Lord.  In  the  afternoon  I  heard  preaching  in  the  Episcopal  Church, 
in  the  evening  at  Mr.  Zubly's,  and  concluded  the  day  with  my  kind 
and  dear  friend  Mr.  Wright,  who  has  behaved  to  me  with  the  great- 


In  South  Carolina.  133 

est  tenderness  and  civility.  Since  I  came  to  this  province  I  have 
had  many  invitations  to  Fort  Augusta,  and  several  different  places, 
but  my  mind  draws  me  back  to  visit  the  places  where  I  have  gone 
preaching  the  gospel,  and  I  judge  it  my  duty  to  obey,  for  I  dare  not 
run  without  a  commission,  nor  venture  to  depart  from  my  heavenly 
guide.  Therefore,  having  no  longer  any  divine  call  in  this  place,  on 
Monday  morning  I  took  leave  of  Savannah  in  company  with  Mr. 
Zubly,  for  South  Carolina.  In  our  way  we  called  on  a  Lutheran 
minister  to  breakfast.  He  appeared  to  be  a  man  of  God;  my  spirit 
united  with  him,  and  was  exceedingly  happy  in  his  company  and 
conversation.  We  then  went  forward  toward  the  ferry.  Mr.  Zubly 
had  appointed  his  negroes  to  meet  us  at  a  place  about  half  a  mile 
from  the  river,  but  they  did  not  come  in  time;  so  we  ventured 
through  the  woods  and  swamps,  and  did  as  well  as  we  could.  After 
waiting  a  good  while,  at  length  a  negro  boy  came  with  a  letter,  by 
which  we  were  informed  they  were  coming  with  a  canoe  to  carry  us. 
Presently  the  canoe  arrived,  we  took  our  saddles  off  the  horses, 
took  them  and  our  portmanteaus  in  the  canoe  with  us,  and  left  the 
Ik  uses  to  come  after  us  in  the  boat.  As  there  was  a  very  great  flood, 
we  had  to  row  a  great  way  through  the  woods,  but  after  some  diffi- 
culty we  escaped  safe  to  land.  When  we  had  taken  a  little  refresh- 
ment, we  walked  to  the  house  where  Mr.  Zubly  had  been  sent  for  to 
visit  a  woman  that  was  sick,  but  she  had  taken  her  flight  before  we 
arrived,  and  was  to  be  buried  that  day.  We  found  the  people  gath- 
ered, and  some  of  them  pretty  merry  with  grog,  and  talking  as  if 
they  had  been  at  a  frolic  rather  than  a  funeral.  As  they  had  two 
miles  to  go,  they  put  the  corpse  into  a  cart,  and  let  each  of  us  a  horse 
to  accompany  them  to  Purvsburg.  When  we  came  to  the  grave,  Mr. 
Zubly  gave  us  a  short  exhortation,  and  concluded  with  prayer.  We 
then  went  into  the  church,  and  he  gave  us  a  sermon  against  drunk- 
enness, which,  though  very  uncommon  at  a  funeral,  was  very  neces- 
sary for  the  people  that  were  there.  He  published  preaching  for  me 
on  the  morrow,  and  at  the  time  appointed  I  found  a  good  congrega- 
tion, to  whom  I  preached  the  gospel  with  more  comfort  than  I  have 
felt  several  days.  The  word  was  made  quick  and  powerful,  and  the 
people  were  much  affected  under  the  sermon.  After  preaching  I 
was  invited  to  dine  with  a  Frenchman,  who  was  one  of  the  principal 
inhabitants,  and  expressed  a  very  great  desire  that  I  would  stay  and 
be  their  parish  minister ;  but  parishes,  however  valuable  as  to  earthly 
tilings,  have  no  weight  with  me;  my  call  is  to  run — to  run  to  and  fro, 
that  knowledge  may  be  increased  and  God  exalted  in  the  earth. 


134  History  of  Methodism 

Wednesday,  17.  Took  leave  of  my  kind  friend,  and  hastened  on 
to  Combahee,  and  in  the  evening  to  Ponpon.  The  next  morning  I 
set  off  pretty  early,  and  traveling  steady  all  the  day,  in  the  evening 
I  came  safe  to  my  dear  friends  in  Charleston,  who  greatly  rejoiced 
to  see  me  returned  to  them  again.  Friday  we  sent  word  through  the 
town  that  I  should  preach  in  the  evening,  and  we  had  a  fine  congre- 
gation, to  whom  I  declared  "She  is  a  tree  of  life  to  them  that  lay 
hold  upon  her,  and  happy  is  every  one  that  retaineth  her."  The 
day  following  I  had  a  young  man  to  visit  me  who  was  in  society 
with  the  Methodists  in  England,  and  is  well  acquainted  with  the 
things  of  the  Spirit.  In  the  afternoon  I  had  a  message  from  Mr. 
Percy,  one  of  Lady  Huntington's  ministers,  Avho  is  just  arrived 
from  England,  and  has  been  very  poorly;  so  I  waited  on  him,  and 
was  glad  to  find  him  very  zealous  for  God,  and  hope  he  will  be  in- 
strumental of  much  good  to  the  people  in  this  new  world.  At  six 
o'clock  I  preached  in  Mr.  Hart's  meeting  to  a  small  but  serious  con- 
gregation with  great  freedom  of  heart,  and  a  degree  of  divine  unction 
from  above. 

Sunday,  21.  In  the  forenoon  I  was  a  good  deal  straitened  in  my 
own  mind,  yet  the  people  were  much  affected  under  the  word,  and 
many  were  blessed.  At  two  o'clock  I  had  a  good  opportunity  in 
preaching  at  Mr.  Hart's  meeting,  and  in  the  evening  Ave  had  the 
Old  Meeting  full  enough  while  I  preached  "The  law  as  a  school- 
master to  bring  us  to  Christ."  I  am  not  so  much  satisfied  with 
preaching  the  law,  as  I  am  with  the  gospel;  but  it  is  necessary,  and 
therefore  I  must  submit  for  the  good  of  mankind  and  glory  of  God. 

He  preached  his  last  sermon  in  Charleston,  Monday 
evening,  March  8,  1773.     He  refers  to  it  as  follows: 

In  the  evening  had  a  vast  multitude  of  people  to  hear  my  farewell 
sermon,  and  all  waited  with  the  closest  attention  while  I  opened  and 
applied  the  words  of  St.  Paul  to  the  believing  Corinthians :  "  Brethren, 
farewell ;  be  perfect,  be  of  good  comfort,  be  of  one  mind,  live  in  peace, 
and  the  God  of  love  and  peace  shall  be  with  you."  My  heart  Avas 
greatly  engaged  for  the  happiness  of  these  dear  people,  who.have  al- 
ways behaved  to  me  as  if  I  had  been  an  angel  of  God.  I  should  like 
Avell  to  continue  longer  in  this  toAvn,  but  I  must  hasten  through  the 
Avoods  to  Philadelphia  and  preach  the  gospel  in  the  waste  places  of  the 
Avilderness.  After  preaching  I  visited  a  gentleAvoman  a\t1io  is  sick,  and 
desirous  to  be  saAred  in  the  Avay  of  the  gospel ;  Ave  called  upon  God, 
and  he  graciously  hearkened  to  the  voice  of  our  supplications. 


Ix  South  Carolina.  135 

Tuesday,  March  9.  I  had  many  to  take  leave  of,  who  heartily 
wish  me  success  in  the  name  of  the  Lord.  We  joined  in  singing 
the  praises  of  Jehovah,  and  calling  upon  his  excellent  name,  and  he 
gave  us  a  parting  blessing.  Many  of  them  accompanied  hie  to  the 
water-side,  where  I  found  the  boat  ready,  and  had  a  very  good  pas- 
sage to  Mrs.  Barkesdale's,  where  I  was  kindly  received,  and  spent  the 
evening  in  worshiping  God  with  the  family,  and  rested  in  peace. 


CHAPTER  VI. 


No.  50,  America. 

(Minutes  of  the  British  Conference  held  in  London,  August  7,  1770.) 

A  man  of  wisdom,  of  sound  faith,  and  a  good  disciplinarian. 

(Petition  to  Mr.  Wesley  for  ministerial  help  in  America,  17G8.) 

THERE  came  up  to  the  twenty-eighth  annual  ses- 
sion of  the  British  Conference,  which  met  at 
Bristol,  in  England,  August  6,  1771,  a  Methodist 
preacher  in  the  twenty-sixth  year  of  his  age,  who,  by 
his  studious  habits  and  conscientious  fidelity  in  the 
discharge  of  duty  during  five  years  of  itinerant  life, 
had  gained  the  full  confidence  and  esteem  of  all  his 
brethren.  For  some  time  he  had  felt  a  strong  desire  to 
come  as  a  missionary  to  the  Western  Continent,  and 
had  prayerfully  considered  the  whole  matter.  John  and 
Charles  Wesley,  Ingham  and  Whitefield,  had  been 
here  years  before.  Embury,  Webb,  and  Strawbridge 
had  been  forming  societies  in  various  parts  of  the 
country  since  he  joined  the  Conference;  and  Board- 
man,  Pilmoor,  and  Williams  had  been  two  years  in  the 
field,  and  were  calling  for  additional  laborers.  Satis- 
fied that  it  was  the  will  of  God  that  he  should  enter 
upon  this  particular  work,  he  conferred  not  with  flesh 
and  blood,  but  as  soon  as  Mr.  Wesley  called  for  volun- 
teers, among  the  first  to  respond  was  Francis  Asbury, 
and  from  that  moment  his  heart  was  in  America.  He 
was  born  near  Birmingham,  in  Staffordshire,  England, 
on  the  20th  or  21st  day  of  August,  1745.  In  early 
youth  he  listened,  at  West  Bromwich  Church,  to  the 
(136) 


History  of  Methodism.  137 

preaching  of  Byland,  Stillingfleet,  Talbot,  Bagnall, 
Mansfield,  Hawes,  Venn,  and  others,  some  of  whom 
were  among  the  most  distinguished  ministers,  and 
ornaments  of  the  English  pulpit.  With  a  taste  thus 
formed  for  spiritual  things,  and  a  mind  open  to  any 
good  influences  in  the  world  around  him,  as  soon  as 
he  was  told  of  the  Methodists  he  felt  a  desire,  kindred 
to  that  of  Mr.  Fletcher,  to  know  something  more  of 
the  strange  religious  sect  whose  zeal  for  God  had  given 
them  such  notoriety,  and  went  with  a  companion  to  the 
neighboring  town  of  Wednesbury  to  see  and  hear  for 
himself.  Although  the  people  had  not  assembled  in 
a  church  with  tower,  and  bell,  and  organ, 

And  storied  windows,  richly  dight, 
That  cast  a  dim  religious  light, 

yet  they  worshiped  at  the  very  gate  of  heaven.    Said  he : 

I  soon  found  that  this  was  not  the  church,  but  it  was  better.  The 
people  were  so  devout — men  and  women  kneeling  down,  saving 
amen.  Now,  behold,  they  were  singing  hymns — sweet  sound  !  Why, 
strange  to  tell,  the  preacher  had  no  prayer-book,  and  yet  he  prayed 
wonderfully!  What  was  yet  more  extraordinary,  the  man  took  his 
text  and  had  no  sermon-book.  Thought  I,  this  is  wonderful  indeed! 
It  is  certainly  a  strange  way,  but  the  best  wav»  H-  I talked  about 
confidence  and  assurance,  of  which  all  my  flights  and  hopes  fell 
short.  I  had  no  deep  convictions,  nor  had  I  committed  any  deep 
known  sins.  At  one  sermon,  some  time  after,  my  companion  was 
powerfully  wrought  on.  I  was  exceedingly  grieved  that  I  could  not 
weep  like  him;  yet  I  knew  myself  to  be  in  a  state  of  unbelief.  On 
a  certain  time  when  we  were  praying  in  my  father's  bam,  I  believe 
the  Lord  pardoned  my  sins  and  justified  my  soul;  but  my  compan- 
ion reasoned  me  out  of  this  belief,  saying,  "  Mr.  Mather  said  a  be- 
liever was  as  happy  as  if  he  was  in  heaven."  I  thought  I  was  not 
as  happy  as  I  would  be  there,  and  gave  up  my  confidence,  and  that 
for  months.  Yet  I  was  happy;  free  from  gu'lt  and  fear,  an  I  had 
power  over  sin,  and  felt  great  inward  joy.  Some  time  after  I  had 
obtained  a  clear  witness  of  ray  acceptance  with  God,  the  Lord  show  .J 


138  History  of  Methodism 

me,  in  the  heat  of  youth  and  youthful  blood,  the  evil  of  my  heart ; 
for  a  short  time  I  enjoyed,  I  thought,  the  pure  and  perfect  love  of 
God  ;  but  this  happy  frame  did  not  long  continue,  although  at  sea- 
sons I  was  greatly  blessed. 

He  was  formally  licensed  to  officiate  as  a  local  preach- 
er when  he  was  seventeen  years  old,  and  at  twenty-one 
entered  the  traveling  connection. 

As  the  mother  of  the  AVesleys  willingly  gave  up  her 
sons,  John  and  Charles,  to  preach  to  the  savages  of 
Georgia,  so  the  mother  of  Asbury  cheerfully  acqui- 
esced in  the  leadings  of  Providence,  and  with  Chris- 
tian resignation  parted  with  her  only  son  to  come  as  a 
missionary  to  the  wilds  of  America. 

He  embarked  September  4,  1771,  with  Richard 
Wright,  a  young  man  who  had  been  in  the  itinerant 
connection  but  one  year,  but  who,  impressed  with  the 
importance  of  the  missionary  work,  had  volunteered 
to  accompany  him  to  America;  and,  after  a  voyage  of 
eight  weeks,  they  were  welcomed  to  the  hospitalities 
of  Philadelphia,  where  "the  people  looked  on  them 
with  pleasure,  hardly  knowing  how  to  show  their  love 
sufficiently;  bidding  them  welcome  with  fervent  affec- 
tion, and  receiving  them  as  the  angels  of  God."  The 
first  evening  was  spent  at  the  old  St.  George's  Church, 
where  they  listened  to  a  discourse  from  Joseph  Pil- 
moor,  and  entered  at  once  on  their  American  work. 

The  limited  sphere  of  operations  presented  by  New 
York  and  Philadelphia  did  not  suit  the  apostolic  spirit 
of  Asbury.  "At  present  I  am  dissatisfied,"  said  he, 
under  date  of  Thursday,  November  22, 1771.  "  I  judge 
we  are  to  be  shut  up  in  the  cities  this  winter.  My 
brethren  seem  unwilling  to  leave  the  cities,  but  I  think 
I  shall  show  them  the  way."  He  accordingly  planned 
excursions  into  the  surrounding  country  and  to  dis- 


In  South  Carolina.  139 

fcant  towns,  and  his  labors  were  abundantly  successful. 
He  received  letters  from  Mr.  Wesley,  October  10, 1772, 
appointing  him  general  assistant  for  the  societies  in 
America,  with  powers  to  be  exercised  under  the  direc- 
tion of  Mr.  Wesley  himself. 

Mr.  Wesley  desired,  indeed,  to  visit  America  in 
person,  that  he  might  understand  the  true  state  of 
things  for  himself,  and  thereby  be  made  competent  to 
act  with  the  more  discretion  and  efficiency;  but,  by 
letters  dated  March  2,  1773,  he  informed  Mr.  Asbury 
''that  the  time  for  his  visiting  America  is  not  yet,  be- 
ing detained  by  the  building  of  a  new  chapel."  He, 
however,  sent  over  Thomas  Rankin  and  George  Shad- 
ford  to  strengthen  the  hands  of  the  ministers  in  Amer- 
ica. They  arrived  at  Philadelphia,  June  3, 1773.  Mr. 
Wesley  had  not  been  perfectly  satisfied  with  the  con- 
duct of  all  the  preachers  in  America  in  respect  of  the 
administration  of  the  sacraments,  and  having  the  full- 
est confidence  in  Mr.  Rankin,  who  was  known  to  pos- 
sess peculiar  gifts  for  governing  the  Church,  and  who 
was  Mr.  Asbury's  senior  by  several  years,  he  appointed 
him  general  assistant  for  the  societies  in  America — • 
an  office  the  duties  of  which  he  zealously  discharged, 
and  secured  the  object  for  which  he  was  appointed; 
although,  in  doing  this,  he  evinced  too  much  austerity 
to  allow  of  his  being  popular.  His  arrival  was  a  source 
of  great  comfort  to  Mr.  Asbury,  who,  after  hearing 
him  preach  a  discourse  from  Revelation  iii.  8,  ex- 
pressed the  opinion  that  perhaps  he  would  not  be 
admired  as  a  preacher,  but  as  a  disciplinarian  he 
believed  he  would  be  qualified  for  the  place  assigned 
him.  The  great  principles  that  governed  the  societies 
in  England  were  enforced  here,  and  in  particular  the 
preachers  were  prohibited  from  administering  the  sac- 


140  History  of  Methodism 

raments,  and  required  to  urge  their  people  to  attend 
the  services  of  the  Established  Church,  and  to  receive 
the  ordinances  at  the  hands  of  her  ministers. 

It  was  not  from  any  sense  of  inability  that  Mr.  Wes- 
ley allowed  his  preachers  in  England  to  remain  in  the 
position  of  laymen,  and  the  great  majority  of  his  so- 
cieties to  continue  without  the  administration  of  the 
sacraments  in  their  own  places  of  worship — he  fully 
believed  that  he  possessed  the  scriptural  power  and 
right  to  supply  all  this  want,  to  place  his  societies 
everywhere  in  the  position  of  churches,  and  himself 
in  the  character  of  a  scriptural  bishop  over  the  largest 
spiritual  nock  in  the  country;  but  it  was  because  he 
considered  the  orders  of  the  ministry  in  the  Estab- 
lished Church  reasonable  and  useful  as  human  ar- 
rangements, and  because  he  felt  conscientiously  bound 
to  remain  all  his  life  in  communion  with  this  Church, 
and,  as  far  as  in  him  lay,  to  keep  his  people  in  the  same 
path.  To  secure  this  object  he  subjected  himself  and 
them  to  violent  persecution — from  which  the  plea  of 
dissent  would  have  given  full  protection — and  retained 
his  societies  in  a  disadvantageous  and  anomalous  po- 
sition. And  so  long  as  the  American  colonies  were 
subject  to  the  British  government,  he  pursued  a 
similar  course  in  this  country.  When,  however,  the 
United  States  were  recognized  as  independent,  and 
England  had  renounced  all  civil  and  ecclesiastical  au- 
thority over  them,  then  Mr.  Wesley  felt  that  in  respect 
to  the  societies  in  this  country  there  remained  no  rea- 
son why  he  should  deprive  them  of  those  privileges 
which,  in  their  case  especially,  were  necessary  to  their 
religious  stability;  which  they  could  obtain  from  no 
other  source,  and  which  he  was  perfectly  competent 
to  communicate.     He  accordingly  ordained  Dr.  Coke 


In  South  Ca&olixa.  141 

as  a  superintendent,  or  bishop,  and  Eichard  Whatcoat 
and  Thomas  Yasey  as  presbyters,  or  elders,  to  serve 
these  societies;  it  being  understood  that  on  his  arri- 
val Dr.  Coke  should  ordain  Francis  Asbury  as  joint 
.superintendent,  to  have  coordinate  authority  with 
himself;  and  that  the  two  should,  from  among  the 
preachers,  ordain  a  sufficient  number  to  administer 
the  sacraments  to  the  whole  of  the  societies  in  America. 
Furnished  with  letters  of  ordination  under  the  hand 
and  seal  of  Mr.  Wesley,  Dr.  Coke  and  his  companions 
sailed  for  New  York,  and  arrived  in  that  city  Novem- 
ber 3, 1784.  Information  of  what  had  been  done  by 
Mr.  Wesley,  and  of  what  was  further  proposed  to  be 
done,  having  been  communicated  to  the  preachers  and 
members  of  the  American  societies,  a  Conference  was 
summoned  and  convened  in  Baltimore  on  the  25th  of 
December,  over  which  Dr.  Coke  presided,  assisted  by 
Mr.  Asbury,  and  at  which  sixty  out  of  eighty-three— 
the  whole  number  of  preachers  in  America— were 
present.  The  first  act  of  this  Conference  was  to  elect, 
by  a  unanimous  vote,  Dr.  Coke  and  Mr.  Francis  As- 
bury general  superintendents.  This  being  done,  Mr. 
Asbury  was  by  Dr.  Coke,  assisted  by  the  Eev.  Mr. 
Otterbine — a  clergyman  of  the  German  Church — suc- 
cessively ordained  deacon,  presbyter,  and  superin- 
tendent. The  following  American  preachers  were  at 
the  same  time  elected,  and  as  many  of  them  as  were 
present  at  the  Conference  ordained  elders,  viz. :  Free- 
born Garrettson,  William  Gill,  Le  Koy  Cole,  John 
Hagerty,  James  O.  Cromwell,  John  Tunnell,  Nelson 
Eeed,  Jeremiah  Lambert,  Eeuben  Ellis,  James  O'- 
Kelly,  Eichard  Ivey,  Beverly  Allen,  and  Henry  Willis. 
Freeborn  Garrettson  and  James  O.  Cromwell  were  set 
apart  especially  for  Nova  Scotia,  and  Mr.  Lambert 


142  History  of  Methodism 

for  the  Island  of  Antigua,  in  the  West  Indies.  John 
Dickens,  Caleb  Boyer,  and  Ignatius  Pigman  were 
elected  and  ordained  deacons.  The  American  socie- 
ties were  thus  constituted  a  separate  Christian  Church, 
and  furnished  with  all  the  means  and  agencies  for. 
inculcating  the  doctrines  and  administering  the  ordi- 
nances of  religion  to  the  people  of  this  vast  country. 

At  the  Christmas  Conference,  Bishop  Asbury  de- 
termined to  occupy  the  fields  which  had  been  opened 
about  fifty  years  before  by  the  Oxford  Methodists,  but 
which,  under  the  continued  labors  of  Mr.  Whitefielcl 
and  Mr.  Pilmoor  till  1773,  had  yielded  fruit  only  to 
impart  life  and  strength  to  other  denominations.  For 
the  planting  of  the  newly  constituted  Church  by  the 
formation  of  societies  and  circuits  within  the  original 
limits  of  the  South  Carolina  Conference,  he  selected 
four  of  the  best  pioneer  preachers  then  in  the  Connec- 
tion, viz.:  John  Tunnell,  Henry  Willis,  Beverly  Allen, 
and  Woolman  Hickson.  Mr.  Tunnell  was  one  of  the 
thirteen  elected  to  the  order  of  elders,  but  did  not  re- 
ceive ordination  because  he  had  gone  in  quest  of  health 
to  St.  Christopher's,  one  of  the  West  India  Islands. 
He  was  here  solicited  to  remain  as  a  preacher;  but  he 
promptly  declined  the  offer  of  a  good  salary,  a  house, 
and  servant  to  wait  on  him,  and  returned  to  his  ap- 
pointment in  Charleston.  He  was  received  on  trial 
in  1777,  and  sent  to  the  famous  Brunswick  Circuit  in 
Virginia;  and  in  1778  traveled  the  Baltimore  Circuit. 
"His  gifts  as  a  preacher,"  says  Jesse  Lee,  "were 
great."  His  brethren  were  fond  of  comparing  him 
with  his  classmate  William  Gill,  the  most  philosophic 
mind  in  the  Methodist  ministry  of  his  day,  and  whom 
Dr.  Bush  pronounced  the  greatest  divine  he  had  ever 
heard;  and  with  Caleb  B.  Peddicord,  who  was  younger 


In  South  Carolina.  143 

in  the  ministry  by  one  year,  and  who  possessed  the 
rare  talent,  with  his  soft  and  plaintive  voice,  of  touch- 
ing and  moving  his  congregation  to  tears  before  he 
had  uttered  the  third  short  sentence  of  his  discourse. 
But  neither  Gill  nor  Peddicord  could  bind  his  audience 
with  chains  like  Tunnell.  He  ranked  as  the  Aj)ollos 
of  the  day.  He  is  described  as  "truly  an  apostolic 
man."  His  heavenly-mindedness  seemed  to  shine  on 
his  face,  and  made  him  appear  more  like  an  inhab- 
itant of  heaven  than  of  earth.  A  sailor  one  day  was 
passing  by  where  he  was  preaching,  and  stopped  to 
listen;  he  was  observed  to  be  deeply  affected,  and  on 
rejoining  his  companions,  said:  "I  have  been  listen- 
ing to  a  man  who  has  been  dead  and  in  heaven;  but 
he  has  returned,  and  is  telling  the  people  all  about  that 
world."     In  1787  he  scaled  the  Alleghanies,  with  four 

itinerants,  and  became  one  of  the  founders  of  Meth- 
i 

odism  in  the  great  valley  of  the  West. 

At  the  first  Holston  Conference,  appointed  to  be 
held  in  May,  1788,  Bishop  Asbury  having  been  de- 
layed in  crossing  the  mountains  from  Burke  county, 
in  North  Carolina,  to  the  seat  of  the  Conference  in 
Washington  county,  Virginia,  and  consequently  not 
arriving  in  time,  Mr.  Tunnell  preached,  on  Sunday, 
a  discourse  which  profoundly  impressed  the  crowded 
audience,  in  which  were  General  Russell  and  his  wif  e, 
the  sister  of  the  illustrious  Patrick  Henry.  At  the 
close  of  the  service  Mrs.  Kussell  went  to  Thomas  Ware, 
who  traveled  the  Nolachucky  Circuit,  and  said:  "I 
thought  I  was  a  Christian;  but,  sir,  I  am  not  a  Chris- 
tian; I  am  the  veriest  sinner  upon  earth.  1  want  you 
and  Mr.  Mastin  (Jeremiah  Mastin,  who  traveled  the 
Pedee  Circuit  in  1786,  but  was  now  on  the  Holston 
Circuit)  to  come  with  Mr.  Tunnell  to  our  house  and 


144  History  of  Methodism 

pray  for  us,  and  tell  us  what  we  must  do  to  be  saved." 
They  accordingly  went,  and  spent  much  of  the  after- 
noon in  prayer,  especially  for  Mrs.  Russell ;  but  she  did 
not  presently  obtain  comfort.  Being  much  exhausted, 
the  preachers  retired  to  rest  awhile  in  a  pleasant  grove 
near  at  hand.  After  they  had  withdrawn,  the  General, 
seeing  the  deep  agony  of  soul  under  which  his  wife 
was  laboring,  began  to  read  to  her,  by  the  advice  of 
his  pious  daughter,  Mr.  Fletcher's  charming  address 
to  mourners  as  contained  in  his  Appeal.  At  length 
the  preachers  heard  the  voice  of  rejoicing  accompa- 
nied with  clapping  of  hands,  and  hastening  into  the 
house  they  found  Mrs.  Russell  praising  the  Lord,  and 
the  General  walking  the  floor  and  Aveeping  bitterly, 
uttering  at  the  same  time  this  plaintive  appeal  to  the 
Saviour  of  sinners:  "  O  Lord,  thou  didst  bless  my  dear 
wife  while  thy  poor  servant  was  reading  to  her;  hast 
thou  not  a  blessing  also  for  me?  "  At  length  he  sat 
down  quite  exhausted.  To  look  upon  the  aged  sol- 
dier and  venerable  statesman,  now  trembling  with  emo- 
tion and  earnestly  inquiring  what  he  must  do  to  be 
saved,  was  a  scene  in  the  highest  degree  interesting 
and  affecting. 

But  the  work  ended  not  here.  The  conversion  of 
Mrs.  Russell,  whose  zeal,  good  sense,  and  amiableness 
of  character  were  proverbial,  together  with  the  pen- 
itential grief  so  conspicuous  in  the  General,  made  a 
deep  impression  on  the  minds  of  many,  and  numbers 
were  brought  to  a  saving  knowledge  of  the  truth  be- 
fore the  Conference  closed.  The  General  himself  rest- 
ed not  till  he  obtained  the  witness  of  his  adoption,  and 
he  continued  a  faithful  member  and  office-bearer  in 
the  Church,  constantly  adorning  the  doctrine  of  God 
our  Saviour  unto  the  end  of  his  life.     His  daughtei, 


Ix  South  Carolina.  145 

Chloe  Russell,  became  the  wife  of  Hubbard  Saunders, 
a  traveling  preacher;  and  Sarah  Campbell,  the  daugh- 
ter of  Mrs.  Russell  by  a  former  marriage  with  General 
Campbell,  who  distinguished  himself  at  the  battle  of 
King's  Mountain,  was  married  to  Francis  Preston. 
She  became  the  mother  of  twx>  of  South  Carolina's 
gifted  sons,  who  retained  the  beautiful  impress  of 
her  piety — the  honorable  William  Campbell  Preston, 
whose  commanding  eloquence  was  often  heard  in  the 
Senate  Chamber  at  Washington,  as  representative  from 
the  State,  and  the  late  General  John  Preston,  who 
long  survived,  an  ornament  both  to  Church  and  State. 
"  In  the  Conference  of  1787,"  says  Thomas  Ware,  "  I 
volunteered  with  two  other  young  men,  who  esteemed 
the  reproach  of  Christ  greater  riches  than  earthly 
treasures,  to  accompany  Tunnell  to  the  Holston  coun- 
try." His  last  appointment  was  in  this  frontier  field 
(1789),  where  he  fell  at  the  head  of  seven  itinerants, 
the  victim  of  a  disease  developed  by  his  exposure  and 
fatigues.  Three  short  sentences  contain  the  obituary 
record  of  this  remarkable  man:  '''John  Tunnell  died 
of  a  consumption  at  the  Sweet  Springs,  in  July,  1790. 
He  was  about  thirteen  years  in  the  work  of  the  min- 
istry ;  a  man  of  solid  piety,  great  simplicity,  and  godly 
sincerity;  well  known  and  much  esteemed  both  by 
ministers  and  people.  He  had  traveled  extensively 
through  the  States,  and  declined  in  sweet  peace." 
Bishop  Asbury,  in  laying  him  in  his  grave  at  Dew's 
Chapel,  says: 

I  preached  his  funeral-sermon;  my  text,  "For  me  to  live  is 
Christ,  and  to  die  is  gain."  (Phil.  i.  21.)  We  were  much  blessed, 
and  the  power  of  God  was  eminently  present.  It  is  fourteen  years 
since  Brother  Tunnell  first  knew  the  Lord  ;  and  he  has  spoken 
about  thirteen  years,  and  traveled  through  eigh't  of  the  thirteen 
10 


14G  History  of  Methodism 

States.  Few  men  as  public  ministers  were  better  known  or  more 
beloved.  He  was  a  simple-hearted,  child-like  man ;  of  good  learn- 
ing for  his  opportunities.  He  had  a  large  fund  of  Scripture  knowl- 
edge, was  a  good  historian,  a  sensible  preacher,  a  most  affectionate 
friend,  and  a  great  saint.  He  had  been  declining  in  health  and 
strength  for  eight  years,  and  for  the  last  twelve  months  sinking  into 
a  consumption.  I  am  humbled.  O  let  my  soul  be  admonished  to 
be  more  devoted  to  God  ! 

Henry  Willis  was  born  on  the  old  Brunswick  Cir- 
cuit in  Virginia,  was  a  classmate  of  Mr.  Tunnell  in  the 
ministry,  and  the  first  man  ordained  deacon  and  elder 
by  Bishop  As  bury  after  the  Christmas  Conference. 
He  pioneered  Methodism  across  the  Alleghanies  into 
the  Holston  country  in  1784;  and  unable  to  reach 
Baltimore  in  time  for  the  Conference,  in  consequence 
of  detentions  in  making  his  way  through  the  mount- 
ains in  the  depth  of  winter,  he  stopped  at  Mr.  Henry 
Fry's  in  Culpepper  county,  Virginia.  Freeborn  Gar- « 
rettson  says: 

He  was  a  light  in  the  Church  for  many  years.  At  a  very  early 
period  in  the  work  I  met  him  in  Virginia,  took  him  by  the  hand, 
and  thought  he  would  be  a  blessing  to  the  Church;  and  so  he 
proved.  His  habit  was  slender,  though  he  traveled  many  years ; 
but  want  of  health  at  length  induced  him  to  take  a  supernumerary 
relation.  His  zeal  and  love  for  the  cause  continued  to  the  day  of 
his  death,  and  rendered  him  exceedingly  useful  in  his  neighborhood. 

Thomas  Ware  says: 

He  stood  preeminent.  I  knew  him  well.  He  was  a  manly  genius, 
and  very  intelligent.  He  well  understood  theology,  and  was  a  most 
excellent  minister.  His  life  as  a  traveling  and  local  preacher,  and 
as  a  supernumerary,  was,  I  believe,  unblemished.  I  followed  him  to 
the  South  as  far  as  North  Carolina,  to  the  East  as  far  as  New  York, 
and  to  the  West  as  far  as  Holston,  and  found  his  name  dear  to  many 
of  the  excellent  of  the  earth.  His  physical  powers,  however,  were 
not  sufficient  to  sustain  the  ardor  of  his-mind.  But  of  this  he  was 
often  wholly  unmindful,  until  his  bow  nearly  lost  its  elasticity,  when 


In  South  Carolina.  147 

a  local  or  supernumerary  relation  became  inevitable.  He  was  pos- 
sessed of  great  gifts,  natural,  spiritual,  and  acquired  ;  he  gave  him- 
self greatly  to  reading,  especially  in  the  earlier  part  of  his  life.  His 
prominent  features  were  an  open,  pleasant,  smiling  countenance;  he 
possessed  great  fortitude  and  courage,  tempered  with  good  conduct ; 
he  was  cheerful  without  levity,  and  sober  without  sullen  sadness  or 
gloomy  melancholy.  He  possessed  the  relative  virtues  in  a  very 
high  degree  :  a  pleasant,  obedient,  and  dutiful  son  ;  a  most  endear- 
ing, discreet,  and  affectionate  father;  a  loving,  faithful,  and  tendei 
husband  ;  and  a  firm,  open,  and  familiar  friend,  much  given  to  hos- 
pitality. He  considered  the  traveling  ministry  as  the  most  excellent 
way,  and  nearest  the  apostolic  plan  of  spreading  the  glorious  gospel 
of  Christ  with  success,  and  his  great  argument  for  continuing  in  the 
itinerancy,  notwithstanding  his  physical  infirmities  and  family  cares, 
was  that  his  call  and  qualifications  were  of  a  divine  nature,  and  not 
to  be  dispensed  with  but  by  unfaithfulness,  debility,  or  death.  This 
great  man  of  God  extended  his  labors  from  New  York  in  the  North 
to  Charleston  in  the  South,  and  from  the  Atlantic  to  the  western  wa- 
ters, and  greatly  rejoiced  to  see  the  pleasure  of  the  Lord  prosper 
through  his  instrumentality.  Not  many  such  cases,  perhaps,  as  that 
of  Henry  Willis  have  been  known  even  among  the  primitive  Meth- 
odist preachers  in  America. 

He  lingered  along  the  shores  of  death  apparently 
dying,  and  then  reviving  and  re-reviving,  for  several 
years,  until  finally  the  feeble,  sickly  taper  sunk  quietly 
in  the  socket  and  disappeared.  He  died  in  1808,  at 
Pipe  Creek,  Frederick  county,  Maryland,  with  an  un- 
shaken confidence  in  his  God,  and  triumphant  faith 
in  Christ  Jesus  as  his  Saviour.  "Henry  Willis! "  ex- 
claimed Bishop  Asbury  on  visiting  his  grave,  "ah, 
when  shall  I  look  upon  thy  like  again  ?  Rest,  man  of 
God!" 

Beverly  Allen  was  also  elected  elder  at  the  Christ- 
mas Conference;  but,  not  leaving  his  appointment  in 
Wilmington  to  attend  it,  did  not  receive  ordination 
till  the  first  Conference  held  in  North  Carolina,  at 
Green  Hills,  beginning  Aioril  20,  1785.     He  had  been 


148  History  of  Methodism 

a  devout  and  zealous  preacher,  and  became  the  trav- 
eling companion  of  Bishop  Asbury,  and  a  correspond- 
ent of  Mr.  Wesley.  He  was  a  man  of  extraordinary 
talents,  acquired  an  almost  unparalleled  popularity  as 
a  preacher,  became  a  leader  in  the  ranks  of  the  min- 
istry, and  a  prominent  representative  of  Methodism. 
He  married  into  a  highly  respectable  family,  and 
gained  a  fine  social  position  in  Carolina.  In  1792  his 
name  stands  in  the  Minutes  as  "  expelled."  He  en- 
gaged in  mercantile  .pursuits  in  Augusta,  Georgia; 
financial  embarrassments  soon  followed,  and  he  killed 
the  United  States  Marshal,  Major  Forsyth,  while  at- 
tempting to  arrest  him  for  debt.  In  his  flight,  he  was 
captured  and  imprisoned  in  Elbert  county,  in  Georgia, 
but  was  soon  released  by  his  friends,  who  charitably 
supposed  him  to  be  insane,  and  buried  himself  in  the 
wilds  of  Kentucky,  where  he  engaged  in  the  practice 
of  medicine.     The  Rev.  Peter  Cartwright,  D.D.,  says: 

Dr.  Allen,  with  whom  I  boarded,  had  in  an  early  day  been  a 
traveling  preacher  in  the  Methodist  Episcopal  Church.  He  was 
sent  South  to  Georgia  as  a  very  gentlemanly  and  popular  preacher, 
and  did  much  good.  He  married  in  that  country  a  fine,  pious  wom- 
an, a  member  of  the  Church ;  but  he,  like  David,  in  an  evil  houi 
fell  into  sin,  violated  the  laws  of  the  country,  and  a  writ  was  issued 
for  his  apprehension.  He  warned  the  sheriff  not  to  enter  his  room, 
and  assured  him  if  he  did  he  would  kill  him.  The  sheriff  rushed 
upon  him,  and  Allen  shot  him  dead.  He  fled  from  the  country  to 
escape  justice,  and  settled  in  Logan  county,  Kentucky — then  called 
''Kogues'  Harbor."  His  family  followed  him,  and  here  he  prac- 
ticed medicine.  To  ease  a  troubled  conscience,  he  drank  in  the  doc- 
trine of  Universalism  ;  but  he  lived  and  died  a  great  friend  to  the 
Methodist  Church.  * 

Woolman  Hickson  was  received  on  trial  in  1782, 
and  was  trained  for  the  work  of,  the  ministry  during 
the  first  year  by  that  apostolic  man  Freeborn  Garrett- 


In  South  Carolina.  149 

son,  who  in  the  service  of  his  Master  traversed  mount- 
ains and  valleys,  frequently  on  foot  with  his  knapsack 
on  his  back,  guided  only  by  Indian  paths  in  the  wil- 
derness, waded  through  deep  morasses,  satisfied  his 
hunger  with  a  piece  of  bread  and  pork,  quenched  his 
thirst  from  the  running  brook,  and  rested  his  weary 
limbs  on  the  fallen  leaves  of  the  trees.  Mr.  Hickson's 
"  name  is  very  precious  to  the  lovers  of  early  Method- 
ism," says  Wakeley.  He  was  "  a  man  of  splendid 
talents  and  brilliant  genius,"  which  shone  the'  brighter 
by  contrast  with  the  shattered  casket  that  inclosed 
them,  for  his  whole  public  life  was  oppressed  by  phys- 
ical suffering  and  feebleness.  He  labored  in  Virginia, 
Maryland,  and  New  Jersey,  and,  though  fast  hastening 
to  the  grave  by  consumption,  volunteered  to  go  as  a 
missionary  to  Nova  Scotia,  but  was  forbidden  by  Bish- 
op Asbury,  and  sent,  in  1787,  as  a  substitute  for  Henry 
Willis,  to  assist  John  Dickens  in  New  York.  During 
this  year  he  had  the  distinguished  honor  of  introduc- 
ing Methodism  into  Brooklyn,  which  is  now  the  "  City 
of  Churches."  From  a  table  in  Sands  street,  directly 
in  front  of  the  spot  where  a  Methodist  church  now 
stands,  he  preached  his  first  sermon  in  the  open  air, 
and  at  the  close  offered  to  visit  them  again  if  any 
person  present  would  open  his  house  for  preaching. 
Peter  Cannon  at  once  invited  him  to  return,  and  fitted 
up  a  cooper-shop  for  the  reception  of  the  congrega- 
tion. Here  Mr.  Hickson  formed  the  first  class  in 
Brooklyn,  and  appointed  Nicholas  Snethen,  afterward 
so  famous  as  a  preacher,  the  first  leader.  He  died 
and  was  buried  in  New  York,  and  is  briefly  commem- 
orated in  the  Minutes  as  a  man  of  promising  genius, 
upright  life,  snatched  away  by  consumption,  seven 
years  in  the  work. 


150  History  of  Methodism 

Such  were  the  men  chosen  by  Bishop  Asbury  to 
establish  Methodism  in  Carolina.  In  aid  of  their 
operations  he  planned  an  early  visit  to  the  South,  and 
determined  to  take  with  him  also,  as  a  traveling  com- 
panion and  co-laborer,  Jesse  Lee,  from  the  Salisbury 
Circuit  in  North  Carolina.  Mr.  Lee  was  also  a  native 
of  Virginia,  and  entered  the  itinerancy  in  1783.  Al- 
though not  regularly  educated  for  the  gospel  ministry, 
nor  possessing  those  rare  talents  which  command  the 
admiration  of  mankind,  he  yet  exhibited  much  native 
genius,  had  a  clear  understanding  of  the  method  of 
salvation  by  grace,  and  evinced  an  ardent  love  for  the 
souls  of  men.  With  his  intimate  friends  he  was  frank 
and  familiar,  and  often  enlivened  conversation  with 
sudden  strokes  of  wit  and  amusing  anecdotes,  which, 
however,  always  had  a  religious  tendency.  His  ap- 
pearance in  the  pulpit  was  plain  yet  dignified,  simple 
but  commanding.  His  style  was  unadorned  with  the 
flowers  of  rhetoric,  but  his  armory  abounded  with 
apposite  quotations  of  Scripture,  which  were  often  en- 
livened by  the  introduction  of  a  fitting  anecdote,  and 
made  impressive  by  striking  and  familiar  illustrations. 
In  the  estimation  of  his  contemporaries  he  ranked  "  as 
the  best  every-day  preacher  in  the  Connection."  If 
in  the  judgment  of  some  he  occasionally  descended 
from  the  dignity  of  his  solemn  subject  by  quaint  ob- 
servations, he  generally  corrected  the  seeming  evil 
effect  by  regaining  at  once  the  gravity  of  the  minister 
of  God,  and  urging  upon  his  hearers  the  necessity  of 
holy  living.  Sometimes,  as  if  instantaneously  moved 
by  inspiration,  or  a  sense  of  the  tremendous  impor- 
tance of  his  subject,  he  burst  forth  in  those  impas- 
sioned exclamations  which  are  'rather  calculated  to 
overwhelm  with  astonishment  than  to  convince  the 


In  South  Carolina,  151 

judgment  by  the  force  of  argument.  These  instances, 
however,  were  rare,  for  his  preaching  generally  resem- 
bled a  smooth-flowing  stream,  keeping  within  its  nat- 
ural bounds,  but  now  and  then  having  its  placid  sur- 
face disturbed  by  passing  a  gentle  declivity  over  a 
pebbled  bottom.  It  therefore  gradually  and  imper- 
ceptibly instilled  »itself  into  the  understanding,  and 
won  the  heart  by  its  own  native  force  rather  than  by 
any  sudden  effort  of  the  orator's  tongue.  But  the 
best  praise  of  his  preaching  is  found  in  its  effects. 
The  unction  of  the  Holy  One  attended  his  word,  and 
made  it  life  and  salvation  to  the  souls  of  multitudes. 
His  labors  extended  almost  from  one  end  of  the  United 
States  to  the  other,  until  at  length,  in  1816,  having 
preached  his  last  sermon  on  2  Peter  ii.  5,  "But  grow 
in  grace,"  and  having  transmitted  sundry  messages 
to  absent  friends — in  particular  this  one:  "Give  my 
respects  to  Bishop  McKendree,  and  tell  him  that  I  die 
in  love  with  all  the  preachers;  that  I  love  him,  and 
that  he  lives  in  my  heart " — he  departed  this  life  in 
great  triumph,  and  was  buried  in  the  city  of  Balti- 
more. 

Bishop  Asbury  left  Baltimore  on  Wednesday,  Jan- 
uary 5,  1785,  and,  in  company  with  Mr.  Hickson, 
on  Saturday,  the  8th,  reached  Mr.  Fry's,  in  Culpepper 
county,  Virginia,  where  Mr.  Willis  had  stopped  on  his 
way  to  the  Conference,  and  on  the  next  day  preached4 
ordained  him  deacon,  and  baptized  some  children. 
Mr.  Willis  now  joined  himself  to  their  company,  and 
when  they  arrived  at  Carter's  Church,  in  Virginia,  Mr. 
Asbury  ordained  him  elder,  January  18,  administered 
the  sacrament,  and  held  the  love-feast.  The  Lord  was 
with  them  in  each  of  these  services.  They  continued 
their  journey  together  through  the  counties  of  Stokes 


152  History  of  Methodism 

and  Surry,  in  North  Carolina,  and,  under  the  guidance 
of  Mr.  Willis,  arrived  on  the  29th  of  January,  1785, 
at  the  hospitable  mansion  of  Colonel  Joseph  Hern- 
don,  who  resided  in  the  county  of  Wilkes,  on  the  head- 
waters of  the  Pedee,  and  within  the  bounds  of  the 
Yadkin  Circuit.  Here  they  rested  for  a  few  days,  and 
made  preparation  for  their  journey  into  South  Caro- 
lina. Mr.  Lee,  who  did  not  go  to  the  Baltimore  Con- 
ference, came  up  from  Salisbury  to  attend  the  Bish- 
op's appointment  at  this  place,  and  was  requested  by 
him  to  travel  with  him  also  during  his  trip  to  the 
South. 

The  company,  now  fully  formed,  bade  adieu  to  the 
kind  entertainment  of  Colonel  Herndon,  and  entered 
upon  their  journey  February  3d,  daily  in  every  house 
ceasing  not  to  teach  and  preach  Jesus  Christ  and  him 
crucified.  They  entered  South  Carolina  at  Cheraw, 
Thursday,  February  17th,  and  were  welcomed  to  the 
hospitalities  of  a  merchant  who  had  been  a  Method- 
ist in  Virginia,  and  in  whose  employment  there  was  a 
clerk,  a  native  of  Massachusetts.  This  young  man 
gave  Mr.  Lee  an  account  of  the  social  customs  and 
religious  condition  of  his  native  State,  which  produced 
a  desire  that  soon  ripened  into  a  conviction  of  duty, 
to  go  and  preach  in  Massachusetts  the  unsearchable 
riches  of  Christ.  He  fulfilled  this  felt  obligation  in 
1789,  and  such  were  the  successes  that  attended  his 
ministerial  labors  that  he  has  been  justly  styled  the 
"Apostle  of  New  England."  After  giving  religious 
instruction  to  the  people,  and  spending  some  time  in 
the  church  (St.  David's)  in  prayer,  the  party  pursued 
their  journey,  and  came  to  Long^  Bluff  Court-house, 
thence  to  Mr.  Kimbro's,  where-  they  were  kindly  en- 
tertained, and  thence   across   Lynch's  Creek,  Blrck 


In  South  Carolina.  153 

Miiigo,  and  Black  River,  by  the  usual  route  of  travel 
to  Georgetown,  where  they  arrived  on  the  23d  of 
February. 

On  the  following  night,  Bishop  Asbury  preached  to 
a  large  and  serious  congregation,  on  1  Cor.  ii.  14:  "  But 
the  natural  man  receiveth  not  the  things  of  the  Spirit 
of  God,  for  they  are  foolishness  unto  him;  neither 
can  he  know  them,  because  they  are  spiritually  dis- 
cerned." Just  as  they  were  about  to  start  for  the 
place  of  worship,  the  gentleman  at  whose  house  they 
were  staying  excused  himself,  "  as  it  was  his  turn  to 
superintend  a  ball  that  night."  Jesse  Lee  prayed 
with  great  earnestness  that  if  the  Lord  had  called 
them  to  Georgetown,  he  would  open  the  heart  and 
house  of  some  other  person  to  receive  them.  At  the 
close  of  the  service  Mr.  Wayne,  a  cousin  of  the  cele- 
brated General  Wayne,  invited  them  to  call  on  him, 
and  from  that  time  his  house  became  a  home  for  Meth- 
odist preachers.  They  took  breakfast  with  him,  and 
on  leaving  he  showed  them  the  way  to  the  river,  and 
paid  their  ferriage.  It  was  his  courtesy  also  in  giving 
letters  of  introduction  to  Mr.  Willis,  who  had  pre- 
ceded the  party  to  Charleston,  that  secured  for  them 
a  cordial  reception  in  that  city.     Bishop  Asbury  says: 

Thursday,  February  24.  We  traveled  on  through  a  barren  conn- 
try,  in  all  respects,  to  Charleston.  We  came  that  evening  to  Scott's, 
where  the  people  seemed  to  be  merry ;  they  soon  became  mute.  We 
talked  and  prayed  with  them.  In  the  morning,  when  we  took  our 
leave  of  them,  they  would  receive  nothing.  We  met  Brother  Wil- 
lis, lie  had  gone  along  before  us,  and  had  made  an  acquaintance 
with  Mr.  Wells,  a  respectable  merchant  of  the  city,  to  whom  he  had 
carried  letters  of  introduction  from  Mr.  Wayne,  of  Georgetown.  I 
jogged  on,  dejected  in  spirit,  and  came  to  Mr.  Wells's.  We  ob- 
tained the  use  of  an  old  meeting-house  belonging  to  the  General 
Baptists,  in  which  they  had  ceased  to  preach.  Brother  Willis 
preached  at  noon,  Brother  Lee  morning  and  evening.     I  tirst  went 


154  History  of  Methodism 

to  the  Episcopal  Church  (St.  Philip's),  and  then  to  the  Independ- 
ent meeting-house  (Circular  Church).  At  this  last  I  heard  a  good 
discourse. 

Monday,  28.  The  Calvinists,  who  are  the  only  people  in  Charles- 
ton who  appear  to  have  any  sense  of  religion,  seem  to  be  alarmed. 
Yesterday  morning,  and  again  at  noon,  the  congregations  were  small ; 
at  night  we  were  crowded.  There  is  a  great  dearth  of  religion 
here;  some  say  never  more  so  than  at  this  time.  The  people  were 
a  little  moved  while  Brother  Lee  preached  to  them  on  Sabbath 
evening.  My  first  sermon  was  on  Wednesday  morning,  March  2d, 
on  2  Cor.  v.  20.  I  had  but  little  enlargement.  I  preached  again 
the  next  day,  on  Eccles.  xi.  9.  The  people  were  solemn  and  attent- 
ive. I  find  there  are  some  here  who  oppose  us— I  leave  the  Lord 
to  look  to  his  own  cause.  I  told  my  hearers  that  I  expected  to  stay 
in  the  city  but  seven  days;  that  I  should  preach  every  night,  if  they 
would  favor  me  with  their  company;  and  that  I  should  speak  on 
subjects  of  primary  importance  to  their  souls,  and  explain  the  es- 
sential doctrines  taught  and  held  by  the  Methodists. 

Friday,  March  4.  I  gave  them  a  discourse  on  the  nature  of  con- 
viction for  sin,  from  John  xvi.  8.  Many  serious  people  attended, 
and  some  appeared  to  feel. 

Saturday,  5.  I  spoke  on  the  nature  and  necessity  of  repentance. 
The  ministers,  who  had  before  this  held  meeting  at  the  same  hour 
with  us,  and  had  represented  our  principles  in  an  unfavorable  light, 
and  striven  to  prepossess  the  people's  minds  against  our  doctrines — 
even  these  ministers  came  to  hear.  This  afternoon  Mr.  Wells  be- 
gan to  feel  conviction.  My  soul  praised  the  Lord  for  this  fruit  of 
our  labors — this  answer  to  our  prayers. 

Sunday,  6.  I  had  but  few  hearers  this  morning ;  those  few  ap- 
peared to  have  feeling  hearts.  In  the  evening  I  preached  to  a  large, 
wild  company,  on  Acts  xvii.  30,  31.  My  soul  is  in  deep  travail  for 
Mr.  Wells.  I  hope  God  will  set  him  at  liberty.  The  sore-throat 
and  scarlet  fever  prevail  in  this  city,  yet  are  the  inhabitants  vain 
and  wicked  to  a  proverb.     I  bless  God  for  health. 

Wednesday,  9.  I  had  a  good  time  on  Matt.  vii.  7.  In  the  even- 
ing the  clouds  about  Mr.  Wells  began  to  disperse ;  in  the  morning 
he  could  rejoice  in  the  Lord.  How  great  is  the  work  of  God — once 
a  sinner,  yesterday  a  seeker,  and  now  his  adopted  child !  Now  we 
know  that  God  has  brought  us  here,  and  have  a  hope  that  there  will 
be  a  glorious  work  among  the  people — at  least  among  the  Africans. 

Thursday,  10.     This  day  I  delivered  my  last  discourse,  on  1  Pet. 


In  South  Carolina,  155 

iii.  15.  I  loved  and  pitied  the  people,  and  left  some  under  gracious 
impressions.  We  took  our  leave,  and  had  the  satisfaction  of  observ- 
ing that  Mrs.  Wells  appeared  to  be  very  sensibly  affected.  We  had 
rough  crossing  in  going  over  the  bay  to  Hadrell's  Point.  I  baptized 
two  children,  for  which  I  was  offered  a  great  reward;  but  it  was  by 
persons  who  did  not  know  that  neither  my  own  feelings  nor  the 
Constitution  of  our  Church  permitted  me  to  receive  any  compensa- 
tion for  such  services.  We  reached  Georgetown  time  enough  to  give 
notice  for  preaching  in  the  evening. 

Sunday,  13.  The  people  generally  attended  and  were  serious. 
We  found  Mrs.  Wayne  under  deep  distress  of  soul.  From  George- 
town we  came  by  Kingstree,  and  got  to  Mr.  Durant's,  who,  I  heard, 
was  a  Methodist.  We  found  him  in  sentiment  one  of  Mr.  Hervey's 
disciples,  but  not  in  the  enjoyment  of  religion.  I  delivered  my  own 
soul  before  I  took  my  leave  of  him.  Hearing  of  Brother  Daniel  at 
Town  Creek,  I  resolved  to  make  a  push  for  his  house.  It  wTas  forty 
miles  distant,  and  I  did  not  start  until  nine  o'clock.  I  dined  at 
Lockwood's  Folly,  and  got  in  about  seven  o'clock.  O  how  happy 
was  I  to  be  received,  and  my  dear  friends  to  receive  me!  I  hrfve 
been  out  for  six  weeks,  and  ridden  near  five  hundred  miles  among 
strangers  to  me,  to  God,  and  to  the  power  of  religion. 

Saturday,  19.  After  preaching  at  Town  Creek  I  rode  in  the 
evening  to  Wilmington,  North  Carolina.  Night  came  on  before  we 
reached  there,  and  from  the  badness  of  the  causeway  I  ran  some 
risk.  We  went  to  a  house,  but  the  owner  was  not  prepared  to  re- 
ceive us;  afterward  to  another,  where  we  had  merry,  singing,  drunk- 
en raftsmen.  To  their  merriment  I  soon  put  a  stop.  I  felt  the 
power  of  the  devil  here. 

Sunday,  20.  The  bell  went  round  to  give  notice,  and  I  preached 
to  a  large  congregation.  I  came  away  well  satisfied  that  I  had  de- 
livered my  own  soul. 


CHAPTER  VII. 


He  began  to  send  them  forth  by  two  and  two,  and  gave  them  power 
over  unclean  spirits.  (Mark  vi.  7.) 

Who  sends  his  servants  forth  by  pairs 

To  make  his  power  and  goodness  known, 
Thus  to  their  successors  declares 

That  two  are  better  far  than  one, 
And  wills  the  preachers  in  his  name 
To  think,  and  speak,  and  live  the  same. 

The  force  of  unity  divine 
Nor  men  nor  devils  can  oppose ; 

In  Jesus'  love  our  spirits  join, 
We  trample  on  our  hellish  foes, 

And  spoil  Abaddon  of  his  crown, 

And  turn  his  kingdom  upside  down. 

(Charles  Wesley.) 

AFTEK  the  return  of  Jesse  Lee  to  the  Salisbury 
Circuit,  and  the  departure  of  Bishop  Asbury  to 
hold  the  first  North  Carolina  Conference  at  Green 
Hills,  April  20,  1785,  the  work  continued  to  make  en- 
couraging progress  in  Charleston  and  Georgetown, 
and  in  particular  many  appeared  to  be  deeply  awak- 
ened in  the  parishes  of  Christ  Church  and  St.  Thomas. 
Mr.  Allen,  who  wras  appointed  for  this  year  (1785)  to 
Georgia,  after  reaching  Charleston  in  the  month  of 
June,  concluded  to  remain,  and,  with  his  spiritual  son 
in  the  gospel,  John  Mason,  to  unite  in  labors  with  the 
preachers  in  Carolina.  It  was  not  long  before  the 
spirit  of  opposition  began  to  manifest  itself.  The 
enemy  could  not  bear  to  see  his  prey  taken  from  him, 
and  stirred  up  the  wicked  to  spread  all  manner  of 
(156) 


History  of  Methodism.  157 

falsehood  abroad,  and  in  some  measure  gained  his 
point.  The  people  became  almost  afraid  to  hear  the 
preachers,  lest  they  should  be  infected  with  Method- 
ism. The  awakened  and  converted,  however,  began 
to  be  gathered  into  societies,  and  numbered  at  the  end 
of  the  first  year  thirty-five  whites  and  twenty-three 
colored  in  Charleston.  In  letters  to  Mr. Wesley,  Mr. 
Allen  says: 

It  was  now  (June  1785)  too  late  in  the  summer  to  proceed  to 
Georgia;  I  therefore  paid  my  friends  and  spiritual  children  a  visit 
at  Anson,  in  North  Carolina,  and  formed  what  is  now  called  Great  Pe- 
dee  Circuit,  where  many  hundreds  flocked  to  hear  the  word  of  the 
Lord,  and  many  were  truly  awakened.  In  autumn  I  paid  my  friends 
another  visit  in  Anson,  where  some,  who  had  backslidden  after  my 
first  coming  among  them,  were  deeply  distressed.  One  night  at 
ColonelJackson's  we  had  a  most  affecting  season ;  many  were  deeply 
distressed,  but  in  particular  two  of  the  Colonel's  daughters  and  a 
sister  of  Mrs.  Spencer,  whose  husband  was  one  of  the  judges  of  the 
Superior  Court.  These  after  we  had  retired  to  bed  continued  with 
such  cries  and  groans  that  we  could  not  rest,  and  after  awhile  we 
arose  and  continued  in  prayer  and  exhortation  till  near  two  o'clock, 
when  God  heard  our  petitions  and  sent  the  Comforter.  In  the  course 
of  this  tour  we  had  crowded  assemblies  to  hear,  and  many  were 
deeply  wrought  upon.  In  September  I  returned  with  my  dear  com- 
panion in  travels  and  sufferings,  John  Mason,  to  Cainhoy,  where 
we  found  the  work  going  on  in  the  hearts  of  our  friends.  We  spent 
some  time  with  them  and  in  Charleston,  and  then  took  our  journey  to 
the  North.  We  visited  our  friends  again  on  Pedee  and  the  Yadkin, 
where  God  gave  us  some  gracious  seasons.  At  the  Conference  of 
1786,  held  at  Salisbury,  I  was  appointed  to  take  charge  of  Pedee 
and  Santee  circuits,  in  the  former  of  which  we  had  a  blessed  ingath- 
ering of  souls,  and  in  the  latter  God  set  a  few  seals  to  my  feeble 
labors.  I  spent  some  time  also  in  North  Carolina,  where  we  had 
very  happy  meetings,  some  falling  to  the  earth,  and  others  crying  to 
God  to  have  mercy  on  their  souls. 

While  Mr.  Allen  was  thus  cultivating  the  northern, 
Mr.  Hickson  was  equally  active  in  developing  the 
southern  portion  of  this  field,  so  that  in   1786  the 


158  History  of  Methodism 

Pedee  Circuit  was  made  to  embrace  the  territory  on 
either  side  of  the  river,  and  to  extend  from  Georgetown 
in  South  Carolina  to  within  ten  miles  of  Salisbury  in 
North  Carolina,  and  contained  a  membership  of  two 
hundred  and  eighty-five  whites  and  ten  colored.  In 
like  manner,  by  the  active  labors  of  Mr.  Tunnell  and 
Mr.  Willis,  the  Santee  Circuit  was  formed,  and,  begin- 
ning near  Charleston,  was  made  to  include  the  territory 
on  either  side  of  the  Santee  and  Wateree  rivers  from 
Nelson's  Ferry  to  Providence,  within  ten  miles  of 
Charlotte,  in  North  Carolina,  and  had  a  membership 
of  seventy-five  whites;  and  the  Broad  Eiver  Circuit, 
which  commenced  in  the  Dutch  Fork  above  Columbia, 
and  extended  north  as  far  as  the  Pacolet  Springs,  em- 
bracing parts  of  Newberry,  Fairfield,  Chester,  Union, 
and  Spartanburg  districts,  and  which  contained  a 
membership  of  two  hundred  whites  and  ten  colored. 
In  this  work  of  forming  the  circuits  they  were  greatly 
aided  by  the  Rev.  James  Foster,  a  native  of  Virginia, 
who  was  received  on  trial  in  1776,  but  injured  his  con- 
stitution by  excessive  fasting  and  preaching  in  the  open 
air,  and  was  compelled  to  locate  at  the  expiration  of 
two  years.  He  removed  to  South  Carolina,  and  formed 
a  circuit  among  some  Methodist  emigrants  from  Vir- 
ginia, and  supplied  them  with  preaching.  Thus  in 
distant  loneliness  from  his  brethren  in  the  ministry,  and 
in  much  affliction,  he  became  providentially  honored 
as  one  of  the  founders  of  Methodism  in  the  State. 
He  reentered  the  itinerancy  in  1786,  and  the  Broad 
River  Circuit  was  included  in  his  appointment.  In 
his  last  years  his  intellect  gave  way  under  his  in- 
firmities, and  in  his  mental  prostration  he  used  to 
wander  about  among  Methodist  families,  exhibiting 
the  amiableness  of  disposition  and  maintaining  the 


In  South  Carolina.  159 

strictness  of  religious  habits  that  always  character-  \ 
ized  him.  Being  unable  to  preach  for  them,  he  con-  ] 
ducted  their  domestic  devotions  with  the  greatest  pro-  / 
priety. 

Thus  the  preachers  chosen  to  labor  for  the  year 
1785,  in  South  Carolina,  confined  not  their  operations 
to  Charleston  and  Georgetown,  for  which  they  are 
named  in  the  Minutes — for  these  were  only  prominent 
appointments  within  circuits  which  they  were  expected 
to  form — but  passing  up  the  principal  rivers  of  the 
State  where  the  chief  settlements  were  to  be  found, 
left  behind  them  foot-prints  distinctly  to  be  traced 
on  the  banks  of  the  Pedee  and  Yadkin,  Santee  and 
Wateree,  Congaree  and  Broad  rivers,  even  to  the 
remotest  limit  of  population.  The  people  being  scat- 
tered over  a  large  tract  of  country  exposed  the  itin- 
erants who  traveled  among  them  to  many  serious 
inconveniences,  while  the  bogs  and  morasses  through 
which  they  had  to  pass  often  placed  their  lives  in 
dangers  of  the  most  alarming  nature.  On  an  average 
they  had  to  ride  about  one  hundred  miles  a  week,  and 
to  encounter  difficulties  to  which  their  successors  were 
utter  strangers,  who  had  public  roads  provided  for 
them,  and  bridges  to  preserve  them  from  the  quag- 
mires and  torrents  that  intersected  the  deserts.  But 
through  all  these  perils  the  gracious  Lord  preserved 
his  faithful  servants,  and  caused  his  work  to  prosper 
in  their  hands.  Bishop  Asbury  returned  on  his  second 
visit  to  South  Carolina,  reaching  Mr.  Dunham's,  in 
Britton's  Neck,  January  4,  1786.     He  says: 

We  crossed  Great  Pedee  and  Lynch's  Creek,  and  wet  my  books. 
Coming  to  Black  Mingo,  Ave  lodged  at  a  tavern,  and  were  well  used. 
Sleeping  up-stairs,  I  was  afraid  the  shingles,  if  not  the  roof  of  the 
house,  would  be  taken  away  with  the  wind. 

Saturday,  7.     I  preached  at  Georgetown  twice  to  about  eighty  peo- 


160  History  of  Methodism 

pie  each  time.  This  is  a  poor  place  for  religion.  Here  I  was  met 
by  Brother  Henry  Willis. 

Tuesday,  10.  Kode  to  Wappetaw.  It  was  no  small  comfort  to 
me  to  see  a  very  good  frame  prepared  for  the  erection  of  a  meeting- 
house for  us,  on  that  very  road  along  which,  last  year,  we  had  gone 
pensive  and  distressed,  without  a  friend  to  entertain  us. 

Wednesday,  11.  Preached  at  Saint  Clair  Capers's,  We  had  a  good 
time  and  many  hearers,  considering  that  neither  place  nor  weather 
was  favorable.  My  soul  enjoyed  great  peace,  and  I  was  much  en- 
gaged with  God  that  my  labors  might  not  be  in  vain.  From  Ca- 
pers's I  came  to  Cain  hoy  by  water. 

Friday,  13.  I  came  to  Charleston  ;  being  unwell,  Brother  Willis 
supplied  my  place. 

Sunday,  15.  We  had  a  solemn  time  in  the  day,  and  a  full  house 
and  good  time  in  the  evening.  My  heart  was  much  taken  up  with 
God.  Our  congregations  are  large,  and  our  people  are  encouraged 
to  undertake  the  building  of  a  meeting-house  this  year.  Charleston 
has  suffered  much — a  fire  about  1700,  again  in  November,  1740,  and 
lastly  the  damage  sustained  by  the  late  war.  The  city  is  now  in  a 
flourishing  condition. 

Friday,  20.  I  left  the  city,  and  found  the  road  so  bad  that  I  was 
thankful  I  had  left  my  carriage  and  had  a  saddle  and  a  good  pair  of 
boots.  We  were  water-bound  at  Wasmassaw,  where  I  found  a  few 
who  had  been  awakened  by  the  instrumentality  of  our  preachers. 

Monday,  23.  The  Wasmassaw  being  still  impassable,  we  directed 
our  course  up  the  lowlands  through  the  wild  woods,  until  we  came 
to  Mr.  Winter's,  an  able  planter  who  would  have  us  to  dine  with 
him  and  stay  the  night.  His  wife's  mother  being  ill,  and  desiring 
the  sacrament,  we  went  to  her  apartment  and  there  had  a  melting, 
solemn  time.  In  this  worthy  family  we  had  prayer  night  and 
morning. 

Tuesday,  24.  We  made  an  early  start.  We  stopped  at  a  tavern 
for  breakfast.  The  landlord  had  seen  and  heard  me  preach  three 
years  before  in  Virginia,  and  would  receive  no  pay.  We  rode  to 
the  Congaree,  and  lodged  where  there  was  a  set  of  gamblers.  I 
neither  ate  bread  nor  drank  water  with  them.  We  left  early  next 
morning,  and,  after  riding  nine  miles,  came  to  afire,  where,  stopping 
and  broiling  our  bacon,  we  had  a  high  breakfast.  At  Weaver's  Ferry 
we  crossed  the  Saluda.  Here  once  lived  that  strange,  deranged  mor- 
tal who  proclaimed  himself  to  be  God.  Report  says  that  he  killed 
three  men  for  refusing  their  assent  to  his  godshjp ;  he  gave  out  his 


Jy  South  Carolina.  161 

wife  to  be  the  Virgin  Mary,  and  his  son  Jesus  Christ;  and  when 
hanged  at  Charleston,  promised  to  rise  the  third  day. 

Friday,  27.  I  had  near  four  hundred  hearers  at  Parrott's  log 
church,  near  Broad  River.  We  had  ridden  about  two  hundred 
miles  in  the  last  eight  days. 

Sunday,  29.  Having  by  appointment  to  preach  on  Sandy  River, 
Ave  set  off  in  the  rain,  which  had  been  falling  all  the  night  before. 
The  first  little  stream  we  attempted  to  cross  had  well-nigh  swept 
Brother  McDaniel  away.  We  rode  on  to  Little  Sandy,  but  it  was 
too  much  swollen  for  us  to  ford ;  going  up  the  stream,  we  crossed 
over  on  a  log — our  horses  swimming  over.  Having  gained  the  op- 
posite bank,  we  continued  on  about  twenty  miles  and  had  a  trying 
time.  I  was  happy,  although  Brother  Willis  was  afraid  we  should 
be  obliged  to  sleep  in  the  woods. 

Monday,  30.  We  rode  to  friend  Terry's ;  but  here  we  met  with 
our  old  difficulties,  and  were  compelled  to  go  up  higher.  Coming 
to  Great  Sandy,  we  crossed  the  river  at  Walker's  Mill;  and  here  we 
were  in  danger  of  losing  both  our  horses;  the  water  came  in  with 
such  rapidity  from  the  dam  that  it  swept  them  down  the  stream  un- 
der a  log.  We  at  length  came  to  Father  Seally's ;  here  we  staid 
to  refit,  and  had  every  thing  comfortable.  I  preached  on  Wednes- 
day, after  which  I  had  one  hundred  and  fifty  miles  to  ride  to  White's 
Mulberry-fields,  near  the  mouth  of  John's  River. 

Sunday,  February  5.  I  preached  at  Brother  Connelly's,  where 
there  is  a  large  society  and  a  revival  of  religion. 

Monday,  6.  We  rode  to  W.  White's,  and  appointed  preaching 
for  the  next  day.     Here  I  had  about  one  hundred  hearers. 

Sunday,  12.  At  Joseph  Herndon's  it  was  a  chilly  day  ;  but  there 
was  some  life  among  the  people.  My  rides  are  little  short  of  twenty 
miles  a  day  in  this  mountainous  country,  besides  my  public  labors. 
My  soul  has  peace,  but  this  body  is  heavy  and  afflicted  with  pain. 

Sunday,  19.  Preached  at  Morgan  Bryan's.  Next  day  I  set  off  in 
the  rain  and  traveled  with  it.  We  swam  Grant's  Creek,  and  reached 
Salisbury  in  the  evening,  wet  and  weary.  I  thought  we  should 
scarcely  have  preachers  at  the  time  appointed,  but  the  bad  weather 
did  not  stop  their  coming.  We  spent  three  days  in  Conference,  and 
went  through  our  business  with  satisfaction. 

At  this  second  North  Carolina  Conference,  held  in 
Salisbury,  February  21,  1786,  the  appointments  made 
for  Charleston  were,  James  Foster,  elder ;  Henry  Wil 
11 


162  History  of  Methodism 

lis,  and  Isaac  Smith  as  his  colleague.  Mr.  Smith  was 
a  native  of  Virginia,  served  as  a  private  and  an  officer 
in  the  Revolutionary  War,  was  present  at  the  battles 
of  Princeton,  Brandywine,  Germantown,  Monmouth, 
and  Stony  Point,  and  bore  the  honorable  scars  of  the 
conflict  to  his  grave.  He  enlisted  as  a  soldier  of  the 
Lord  Jesus  in  1783,  was  received  on  trial  into  the  Vir- 
ginia Conference  the  following  year,  and  sent  as  a 
colleague  of  Jesse  Lee  to  the  Salisbury  Circuit,  and 
in  1785  was  associated  with  Thomas  Humphreys  on 
the  Tar  River  Circuit  in  North  Carolina.  He  con- 
tinued to  fill  prominent  appointments  in  the  South 
Carolina  Conference  till  1796,  when  he  located  and 
engaged  in  mercantile  pursuits  in  Camden.  He  re- 
entered the  itinerant  ranks  in  1820,  and  in  1822  was 
sent  as  a  missionary  to  the  Creek  Indians,  in  charge 
of  a  school  to  be  established  among  them.  Here  he 
shone  as  a  light  in  a  dark  jjlace,  till  the  infirmities  of 
age  compelled  him  to  take  a  superannuated  relation 
to  the  Conference  in  1827.  He  died  of  a  cancer,  in 
Monroe  county,  Georgia,  in  1834,  "  full  of  faith  and 
the  comfort  of  the  Holy  Ghost,"  after  more  than  half 
a  century  of  ministerial  life,  aged  seventy-six  years. 
"  He  was  one  of  the  fathers  of  the  Church  in  this 
country,"  say  the  Minutes,  "  and  entitled  to  be  had  in 
everlasting  remembrance.  We  cannot  trust  ourselves 
to  speak  fully  of  him.  He  was  the  oldest,  and;  what 
was  well  becoming  the  father  of  the  Conference,  the 
most  honored  and  beloved  of  all  the  preachers.  Be- 
lieving every  word  of  God,  meek  above  the  reach  of 
provocation,  and  thoroughly  imbued  with  the  spirit  of 
love  and  devotion,  he  was  a  saint  indeed." 

It  was  during  this  year,  1786,  his  first  in  the  South 
Carolina  Conference,  while  engaged  in  forming  the 


In  South  Carolina.  163 

Edisto  Circuit,  and  riding  upon  the  banks  of  the  San- 
tee,  he  felt  the  need  of  a  deeper  consecration  to  God, 
and  dismounting  from  his  horse,  in  a  grove  beside  the 
river,  he  had  a  season  of  wrestling  with  God  in  prayer, 
and  from  that  time  the  assurance  of  God's  love  toward 
him  never  forsook  him  for  an  hour.  He  would  often 
come  from  his  closet,  after  remaining  an  hour  upon 
his  knees,  with  his  face  fairly  glowing  with  a  heavenly 
light. 

In  this  region  (Edisto)  the  name  Methodist  was  scarcely  known 
till  he  visited  it.  The  new  name  and  his  heart-searching  preaching 
caused  much  stir  among  the  people,  as  they  had  heard  but  little 
preaching  before,  and  knew  nothing  of  experimental  religion.  Many 
were  convicted  and  converted,  and  a  number  of  societies  were  formed. 
It  was  no  uncommon  event  for  persons  to  fall  under  his  pungent 
preaching  as  suddenly  as  if  they  had  been  shot.  The  doctrine  of 
the  new  birth  was  no  better  understood  by  the  people  then  than  it 
was  by  Nicodemus,  until  they  were  enlightened  by  his  preaching. 
The  pioneer  of  Methodism  not  only  has  to  take  people  as  he  finds 
them,  but  the  gold  lias  to  be  worked  out  of  the  ore.  When  Mr. 
Smith  was  forming  Edisto  Circuit,  a  gentleman  who  was  not  a  pro- 
fessor of  religion  invited  him  to  his  home.  While  at  his  house 
his  host  observed  that  he  frequently  retired  into  the  woods,  and  on 
one  occasion  followed  him,  when,  to  his  great  astonishment,  he 
found  him  on  his  knees  engaged  in  fervent  prayer.  This  struck  him 
under  conviction,  and  was  the  cause  of  his  embracing  religion  soon 
after.  The  happy  mixture  of  dignity,  pleasantness,  and  meekness 
in  his  countenance  was  calculated  to  win  the  good  opinion  of  such 
as  beheld  him.  His  appearance  and  his  manners  qualified  him  for 
the  missionary  work,  and  many  of  those  whom  he  found  dead  in  sin, 
and  their  tongues  defiled  with  most  profane  language,  he  soon  re- 
joiced to  hear  praising  God.  He,  like  most  of  his  brethren  that 
were  engaged  in  planting  Methodism,  did  not  weary  his  congrega- 
tions with  dry  and  tedious  discourses,  but  their  sermons  were  short 
and  energetic.  They  enforced  their  preaching  with  the  most  con- 
sistent deportment  in  the  families  where  they  sojourned,  always 
praying  with  and  for  them,  and  speaking  to  each  individual  on  the 
great  matter  of  salvation.     (Lednum.) 


164  History  of  Methodism 

To  the  zealous  labors  of  Mr.  Smith  in  forming  the 
Edisto  Circuit  must  be  added  the  successful  ministry 
of  Henry  Willis.  He  preached  first  in  a  Lutheran 
church  on  Cattle  Creek.  Jacob  Barr,  who  had  been  a 
Continental  officer,  lived  in  the  neighborhood,  and, 
drawn  by  curiosity— half  atheist  as  he  was— went  out 
to  see  and  hear  the  stranger.  The  result  was  that  he 
was  thoroughly  awakened  and  soundly  converted,  and 
became  afterward  a  most  faithful  and  successful  local 
preacher.  The  Edisto  Circuit  was  made  to  extend 
from  the  Savannah  Eiver  to  within  thirty  miles  of 
Charleston,  and  from  Coosawhatchie  Swamp  to  the 
Santee  River,  and  reported  to  the  Conference  for  1787 
a  membership  of  two  hundred  and  forty  whites  and 
four  colored. 

The  work  made  encouraging  progress  in  Charleston 
during  this  year.  The  first  Methodist  church  was 
erected  in  the  city,  and  was  ready  for  occupation  at 
the  first  session  of  the  South  Carolina  Conference.  It 
was  a  plain  wooden  structure,  sixty  by  forty  feet,  with 
galleries  for  the  colored  people,  and  occupied  a  site  on 
Cumberland  street  which  cost  three  hundred  pounds 
sterling — about  fifteen  hundred  dollars.  The  building 
cost  one  thousand  pounds  sterling — about  five  thou- 
sand dollars — and  was  at  first  called  the  "  Blue  Meet- 
ing," in  contradistinction  from  the  "  White  Meeting  " 
(Circular  Church),  but  afterward  took  the  name  of 
Cumberland,  from  the  street  on  which  it  stood.  The 
congregations  were  large  during  the  year,  and  a  grow- 
ing interest  was  manifested  on  the  part  of  the  people 
on  the  subject  of  religion.  The  preachers  reported  at 
Conference  a  membership  of  thirty-three  whites,  ac- 
cording to  the  Minutes,  but  of  forty,  according  to  Dr. 
Coke,  and  fifty-three  colored. 


In  South  Carolina.  165 

The  appointments  for  the  Peclee  Circuit  this  year 
(1786)  were  Beverly  Allen,  elder,  Jeremiah  Mastin,  and 
Hope  Hull.  "At  the  Conference  (1786)  held  at  Salis- 
bury I  was  appointed,"  says  Mr.  Allen,  "  to  take 
charge  of  Pedee  and  Santee  circuits,  in  the  former 
of  which  we  had  a  blessed  ingathering  of  souls,  and  in 
the  latter  God  set  a  few  seals  to  my  feeble  labors.  I 
spent  some  time  also  in  North  Carolina,  where  we  had 
very  happy  meetings — some  falling  to  the  earth,  and 
others  crying  to  God  to  have  mercy  upon  their  souls." 
Mr.  Mastin  was  received  on  trial  into  the  traveling 
connection  in  1785,  and  was  sent  to  the  Williamsburg 
Circuit  in  Virginia.  After  traveling  the  Pedee  Cir- 
cuit one  year,  he  gave  three  years  in  succession  to  the 
Holston  country,  and  located  in  1790.  His  successful 
labors  on  this  circuit  were  long  and  gratefully  remem- 
bered, and  Mastin  became  a  family  name  in  house- 
holds awakened  and  converted  through  his  instrumen- 
tality. Hope  Hull  was  a  native  of  Maryland,  a  class- 
mate in  the  ministry  of  Mr.  Mastin,  and  was  appointed 
the  first  year  to  the  Salisbury  Circuit  in  North  Caro- 
lina.    Dr.  Coke  says: 

Mr.  Hull  is  young,  but  is  indeed  a  flame  of  fire.  He  appears 
always  on  the  stretch  for  the  salvation  of  souls.  Our  only  fear  con- 
cerning him  is  that  the  sword  is  too  keen  for  the  scabbard — that  he 
lays  himself  out  in  work  far  beyond  his  strength.  Two  years  ago  he 
was  sent  to  a  circuit  in  South  Carolina  which  we  were  almost  ready 
to  despair  of;  but  he,  with  a  young  colleague  (Mastin)  of  like  spirit 
with  himself,  in  one  year  raised  that  circuit  to  a  degree  of  impor- 
tance equal  to  that  of  almost  any  in  the  Southern  States. 

His  popularity  in  the  Pedee  country  was  unbounded, 
and  his  name,  like  that  of  Mastin,  was  perpetuated  by 
incorporation  as  a  family  name  in  many  households. 
Edward  Crosland,  of  Green  Pond  Church,  was  so  par- 
tial to  both  the  preachers  that  he  named  a  son  Mastin 


166  History  of  Methodism 

and  a  daughter  Hope  Hull;  and  Robert  Purnell,  of 
Beauty  Spot,  who  was  awakened  and  converted  under 
a  sermon  preached  in  the  open  air,  because  the  log 
church  could  not  contain  the  multitude  that  thronged 
the  appointment,  and  who  was  one  of  the  first  local 
preachers  raised  up  in  the  South  Carolina  Conference, 
and  a  great  revivalist,  named  his  second  son  Hope 
Hull,  and  sent  him  afterward  to  the  academy  which 
he  established  in  Georgia  to  be  educated  for  the  min- 
istry.    Dr.  Pierce,  in  Sprague's  Annals,  says: 

Mr.  Hull's  style  of  preaching  was  awakening  and  inviting — by- 
far  the  most  successful  mode  with  the  mass  of  mankind.  He  was 
also,  emphatically,  what  may  be  called  an  experimental  preacher, 
both  as  regards  the  renewed  and  unrenewed  heart ;  a  style  grow- 
ing out  of  the  fact  that  he  had  carefully  studied  human  nature  in 
its  deceitful  workings,  and  Christian  experience,  not  only  in  its 
more  palpable,  but  more  intricate  phases,  so  that  when  an  attentive 
hearer  had  listened  to  one  of  his  searching  discourses,  whether  it 
was  intended  to  lay  bare  the  sinner's  heart  or  to  test  the  Christian's 
hopes,  he  always  felt  as  if  he  had  passed  through  a  process  of  spir- 
itual engineering  which  had  mapped  before  him  the  whole  held 
of  his  accountable  life.  Sinners  often  charged  him  with  having 
learned  their  secrets,  and  using  the  pulpit  to  gratify  himself  in 
their  exposure ;  and  Christians,  entangled  in  the  meshes  of  Satan's 
nut,  and  ready  to  abandon  their  hope  of  the  Divine  mercy,  have 
been  cleared  of  these  entanglements  under  his  judicious  tracings  of 
the  Holy  Spirit  in  his  manifold  operations  on  the  heart  and  con- 
science. Powerful  emotion  could  be  seen  as  it  played  in  unmistak- 
able outline  upon  the  anxious  believer's  countenance,  while  under- 
going one  of  these  spiritual  siftings ;  and  when,  at  last,  the  verdict 
was  written  on  his  heart  that  he  was  a  child  of  God  according  to  the 
rules  of  evidence  laid  down,  all  the  conventional  rules  about  the 
propriety  of  praise  were  broken  by  one  welling  wave  of  joy,  and  he 
told  aloud  that  the  kingdom  of  God  was  not  a  kingdom  of  word 
only,  but  of  power.  Mr.  Hull  was  a  fine  specimen  of  what  may  be 
regarded  an  old-fashioned  American  Methodist  preacher.  His  ora- 
tory was  natural,  his  action  being  the  unaffected  expression  of  his 
inmost  mind.     Not  only  was  there  an  entire  freedom  from  every 


In  South  Carolina.  167 

thing  like  mannerism,  but  there  was  a  great  harmony  between  his 
gesticulation  and  the  expression  of  his  countenance.  He  seemed, 
in  some  of  his  finest  moods  of  thought,  to  look  his  words  into  his  audi- 
ence. He  was  one  of  nature's  orators,  who  never  spoiled  his  speak- 
ing by  scholastic  restraints,  fie  wisely  cultivated  his  mind  and 
taste  that  he  might  rightly  conceive  and  speak;  but  he  left  all  ex- 
ternal oratory  to  find  its  inspiration  in  his  subject,  and  to  warm  itself 
into  life  in  the  glow  of  his  mind.  Hence,  in  many  of  his  masterly 
efforts,  his  words  rushed  upon  his  audience  like  an  avalanche,  and 
multitudes  seemed  to  be  carried  before  him  like  the  yielding  cap- 
tives of  a  stormed  castle. 

Mr.  Mastin  and  Mr.  Hull  labored  each  but  one  year 
in  South  Carolina,  and  when  they  left  the  Pedee  Cir- 
cuit went,  the  former  to  pioneer  Methodism  over  the 
Alleghanies  into  Holston,  and  the  latter  into  Georgia, 
where  he  used  to  be  known  under  the  coarse  but 
graphic  appellation  of  the  "Broad-ax,"  an  honorary 
distinction  conferred  on  him  because  of  the  mighty 
power  that  attended  his  ministry.  With  the  exception 
of  the  year  1792,  when  he  went  to  assist  Jesse  Lee  in 
New  England,  and  traveled  the  Hartford  Circuit  in 
Connecticut,  Mr.  Hull  gave  the  whole  of  his  ministe- 
rial life  to  Georgia.  He  located  in  1795,  established 
an  academy  in  Wilkes  county,  removed  to  Athens  in 
1802,  was  always  a  great  friend  of  the  Georgia  Uni- 
versity, and  at  one  time  its  acting  president,  and  died 
October  4,  1818.  The  number  of  members  in  the 
Pedee  Circuit  was  this  year  increased  to  seven  hun- 
dred and  ninety  whites  and  thirty-three  colored. 

The  appointments  for  Santee  Circuit  in  1786  were 
Beverly  Allen,  elder,  and  Richard  Swift.  Mr.  Swift 
commenced  his  itinerant  career  in  1783,  with  William 
Watters,  the  first  American  Methodist  preacher,  on 
the  Calvert  Circuit,  in  Maryland.  The  following 
year  he  traveled  the  Caswell  Circuit,  in  North  Caro- 


168  History  of  Methodism 

lina,  and  in  1785  labored  in  the  Holston  country.  His 
preaching  made  a  deep  impression  in  the  Santee  coun- 
try, and  his  name  has  been  handed  down  to  the  pres- 
ent generation  in  grateful  remembrance  by  those  who 
in  early  life  were  brought  into  the  Church  through 
his  instrumentality.  The  climate  proved  unfriendly 
to  the  health  of  one  brought  up  in  a  more  northern 
latitude,  and  after  the  Conference  he  returned  with 
Bishop  Asbury  to  Virginia,  where  he  labored  with 
success,  and  located  in  1793.  He  reported  a  member- 
ship of  one  hundred  and  seventy-eight  whites  and 
twelve  colored. 

Broad  River  Circuit  had  this  year  (1786)  the  services 
of  James  Foster,  elder,  and  Stephen  Johnson.  Mr. 
Johnson  was  received  on  trial  into  the  traveling  con- 
nection in  1785,  and  appointed  to  the  Guilford  Circuit 
in  North  Carolina.  He  gave  one  year  only  to  South 
Carolina,  and  devoted  the  remainder  of  his  ministerial 
life  to  Virginia.  He  had  large  success  on  this  circuit, 
and  more  than  doubled  the  membership  of  the  Church, 
reporting  to  the  Conference  four  hundred  and  three 
whites  and  nineteen  colored. 

On  the  10th  of  February,  1787,  Dr.  Coke  sailed 
from  St.  Eustatius,  one  of  the  West  Indies,  on  board 
of  a  Dutch  ship  that  was  bound  for  Charleston  in 
South  Carolina.  After  a  pleasant  voyage  of  eighteen 
days  he  landed  in  the  city,  and  spent  about  a  month 
in  preaching  to  the  people  in  the  church  which  had 
just  been  erected  on  Cumberland  street,  and  which 
was  first  opened  by  him  for  religious  service.  Such 
was  the  spirit  of  hearing  excited  among  the  inhabit- 
ants that  from  three  to  four  hundred  persons  regu- 
larly attended  the  morning  preaching.  He  was  much 
gratified  by  the  information  he  received  of  the  rapid 


In  South  Carolina.  169 

progress  of  Methodism,  both  in  Carolina  and  in  Geor- 
gia. But  peace  and  prosperity  from  without  are  fre- 
quently counterbalanced  by  domestic  circumstances 
that  tend  to  disturb  the  tranquillity  that  reigns  within. 
Prejudices  came  to  be  entertained  against  Dr.  Coke 
in  his  absence,  by  some  of  the  leading  preachers, 
which,  as  a  transient  cloud,  produced  a  momentary 
gloom,  but  openness  of  communication  caused  Chris- 
tian friendship  again  to  resume  its  place,  leading  to 
mutual  cooperation,  and  raised  the  sacred  flame  to  a 
more  brilliant  luster  than  before. 

On  the  12th  of  March,  1787,  Bishop  Asbury  crossed 
the  Little  Pedee,  and,  attended  by  Hope  Hull,  came 
by  way  of  Buck  Swamp  and  Ports  Ferry,  to  George- 
town, receiving  information  on  the  route  that  Dr.  Coke 
was  in  Charleston.     He  writes: 

We  rode  nearly  fifty  miles  to  get  to  Georgetown.  Here  the  scene 
was  greatly  changed — almost  the  whole  town  came  together  to  hear 
the  word  of  the  Lord.  We  arrived  in  Charleston  and  met  Dr.  Coke. 
Here  we  have  already  a  spacious  house  prepared  for  us,  and  the 
congregations  are  crowded  and  solemn. 

Sunday,  25.  I  enlarged  on  Psalm  lxxxiv.  10:  "I  had  rather  be 
a  door-keeper  in  the  house  of  my  God,  than  to  dwell  in  the  tents  of 
wickedness."  At  night  again  on  Isaiah  xlv.  22:  "  Look  unto  me,  and 
be  ye  saved,  all  the  ends  of  the  earth;  for  I  am  God,  and  there  is 
none  else."     We  hold  our  Conference  in  this  city. 

Tuesday,  27.     We  exchanged  sentiments  on  matters  freely. 

Wednesday,  28.  The  Doctor  treated  on  the  qualifications  and 
duties  of  deacons. 

Thursday,  29.     Our  Conference  ended. 

Friday,  30.  Left  the  city  and  rode  thirty  miles.  Next  day  rode 
forty  miles  through  the  rain. 

Sunday,  April  1.  We  came  to  Santee  ferry,  and  there  was  such 
an  overflowing  of  water  in  our  route  that  we  had  to  swim  upon  our 
horses  several  times.  That  day  we  rode  thirty  miles,  and  the  next 
day  fifty  miles,  and  came  to  Moore's.  Here  we  met  with  Brother 
Richard  Swift,  who  had  been  near  death,  but  then  was  recovering. 


170  History  of  Methodism 

We  advised  him  to  go  with  us  for  his  life.     The  people  here  begin 
to  feel  and  yield  to  the  .power  of  truth. 

Wednesday,  4.  At  Camden  I  preached  on  Matt.  xxii.  5,  "They 
made  light  of  it."  Thence  we  rode  on  to  quarterly-meeting,  where 
I  met  with  a  multitude  of  people  who  were  desperately  wicked — but 
<  rod  hath  wrought  among  them.    "We  had  little  rest  by  day  or  night. 

Friday,  0.  Rode  forty  miles  to  preaching  at  Jackson's,  and  then 
to  Brother  Pace's. 

Saturday  and  Sunday,  7  and  8.  Attended  Anson  quarterly-meet- 
ing in  North  Carolina.  The  Doctor  preached  on  "The  love  of 
Christ,"  and  I  on  "The  grace  of  God  that  bringeth  salvation." 
Sacrament  followed.  From  Saturday  to  Saturday  I  have  ridden 
about  three  hundred  miles,  and  have  preached  only  about  half  the 
time.  O  may  the  Lord  seal  and  water  his  own  word,  that  all  this 
toil  of  man  and  beast  be  not  in  vain!  We  have  scarcely  time  to 
eat  or  sleep. 

The  appointments  for  1787  were:  Charleston,  Bev- 
erly Allen,  elder,  and  Lemuel  Green;  Edisto,  Edward 
.    West.     Says  Mr.  Allen,  in  letters  to  Mr.  Wesley: 

At  the  Conference  at  Charleston,  1787,  I  was  appointed  to  the 
i  -  -  care  of  Edisto,  Charleston,  and  Cainhoy.  But  the  preacher  failing 
"  to  come  to  Edisto  who  was  appointed,  I  spent  most  of  my  time  there, 
where  I  had  many  happy  meetings.  The  first  of  these  was  on  my 
way  to  Georgia.  On  May  9,  when  the  neighbors  assembled  at  one 
Jones's,  where  I  sat  down  very  weary  and  poorly,  and  preached  to 
them.  It  pleased  God  to  bles;  the  word,  so  that  I  believe  there  was 
not  one  person  unaffected.  Some  of  them  have  since  informed  me 
that  they  never  rested  again  till  they  found  peace  with  God.  / 1  pro- 
ceeded  to  Georgia,  where,  during  my  stay  of  three  weeks,  the  power 
of  God  attended  us  in  a  particular  manner.  The  people  had  waked 
with  impatience  to  see  me  there.  Many  of  them  had  known  me  in 
the  North ;  and  they  Avere  not  disappointed,  for  such  gracious  sea- 
sons will  not  soon  be  forgotten.  Many  flocked  to  hear,  and  though 
the  notice  was  very  short,  we  had  more  than  any  of  the  preaching- 
houses  could  contain.  One  day  we  assembled  in  the  open  air,  where 
the  shady  bowers  formed  our  covering,  while  the  attentive  people 
stood  in  crowds  around  me.  Deep  solemnity  sat  on  every  brow, 
while  I  endeavored  to  prove  that  "God  is  not  willing  that  any  should 
perish,  but  that  all  should  come  to  repentance,"  and  toward  the  close 


In  South  Carolina.  171 

of  my  discourse  one  poor  sinner  dropped  to  the  ground  in  silence, 
while  many  others  cried  aloud  for  mercy;  and  several  found  peace 
and  pardon  to  their  souls  before  our  meeting  broke  up.  The  same 
divine  power  attended  my  meetings  almost  every  day  till  I  returned 
home.     I  found  also  that  Brother  Major  and  Brother  Humphreys  r?  * 

had  been  made  very  useful  in  the  State  of  Georgia.     On  my  return         Q 
there  Avas  a  considerable  prospect  of  a  revival  in  my  own  neighbor-      . 
hood.     I  tarried  a  few  days,  preaching  about  home,  and  then  went     •' 
to  Charleston  and  Eclisto,  where  very  many  came  to  hear,  and  did 
not  hear  in  vain.     It  seemed  like   a  harvest-time  indeed   to  poor 
souls.     After  spending  the  summer  in  those  places  to  which  I  was 
appointed,  I  paid  North  Carolina  another  visit,  and  in  November 
returned  home.     I  spent  most  of  the  winter  in  Charleston.  Edisto, 
und__(.ainhoy,   not    without    particular    instances    of   divine    power 
made  manifest  in  the  conviction  of  some  and  conversion  of  others. 

Mr.  Green  entered  the  traveling  connection  in  1783, 
was  a  classmate  in  the  ministry  of  Jesse  Lee,  Thomas 
Humphreys,  and  Richard  Swift,  and  was  sent  to  the 
Yadkin  Circuit  in  North  Carolina.  He  traveled  ex-  « 
tensively  in  Virginia,  Maryland,  Pennsylvania,  and 
New  York,  filled  the  most  prominent  appointments  in 
these  States,  and  after  seventeen  years  of  faithful  and 
laborious  work  in  the  vineyard,  located  in  1800.  Ed- 
ward West,  who  was  sent  to  the  Edisto  Circuit,  was 
received  on  trial  at  this  Conference,  afterward  traveled 
the  Roanoke  and  Halifax  circuits  in  North  Carolina, 
and  located  in  1791. 

The  preachers  for  the  Santee  Circuit  in  1787  were 
Reuben  Ellis,  elder,  and  Isaac  Smith.  Mr.  Ellis  was  a 
native  of  North  Carolina,  entered  the  traveling  ministry 
with  Henry  Willis  and  Richard  Ivey  in  1777,  and  con- 
tinued in  the  work  till  the  end  of  life.  He  filled  im-' 
portant  appointments  in  Pennsylvania,  Maryland,  and 
Virginia;  was  made  elder  in  Eastern  North  Carolina 
in  1785,  and  Western  North  Carolina  in  1786,  and 
gave  seven  of  the  best  years  of  his  life  to  South  Car- 


172  History  of  Methodism 

olina.  He  was  a  man  of  slow  but  very  sure  and  solid 
parts,  both  as  counselor  and  guide.  In  his  preaching 
he  was  weighty  and  powerful — a  man  of  simplicity 
and  godly  sincerity.  He  was  a  faithful  friend,  and 
absolutely  free  from  selfishness.  During  twenty  years' 
labor  he  never  laid  up  twenty  pounds  by  preaching. 
His  horse,  his  clothing,  and  immediate  necessaries 
were  all  he  appeared  to  want  of  the  world.  Like 
Fletcher,  he  lived  as  on  the  verge  of  eternity,  enjoy- 
ing much  of  the  presence  of  God.  He  was  always 
ready  to  fill  any  station  to  which  he  was  appointed, 
although  he  might  go  through  the  fire  of  temptation 
and  the  waters  of  affliction.  The  people  of  South 
Carolina  well  knew  his  excellent  worth  as  a  Christian 
and  a  minister  of  Christ.  His  last  station  was  in 
Baltimore,  where  he  ended  his  warfare  in  the  month 
of  February,  1796.  His  way  opened  to  his  everlast- 
ing rest,  and  he  closed  his  eyes  to  see  his  God.  "It 
is  a  doubt/'  says  Bishop  Asbury,  "whether  there  be 
one  left  in  all  the  Connection  higher,  if  equal,  in 
standing,  piety,  and  usefulness." 

The  appointments  for  the  Pedee  Circuit  in  1787  were 
Reuben  Ellis,  elder,  Henry  Bingham,  Lemuel  An- 
drews, and  Henry  Ledbetter.  Mr.  Bingham  was  born 
in  Virginia,  entered  the  traveling  connection  in  1785, 
and  died  in  1789.  He  gave  two  years  to  South  Carolina, 
and  his  labors  on  Edisto  Circuit  were  more  than  com- 
monly successful.  He  was  a  humble,  faithful,  and 
zealous  Christian  minister,  fervent  in  exhortation  dur- 
ing his  last  sickness,  and  resigned  in  death.  Mr.  An- 
drews devoted  the  four  years  of  his  itinerant  life  to 
South  Carolina.  He  died  in  peace  in  1790,  and  was 
remembered  by  his  brethren  for  Jiis  upright  walk  and 
punctual  attention  to  his  work.     The  name  of  Henry 


Lv  South  Carolina.  173 

Ledbetter  is  still  fresh  in  the  memory  of  the  Church. 
He  was  received  on  trial  in  1787,  and  after  seven  yeai'3 
of  itinerant  labor  given  to  the  Carolinas  and  Georgia, 
he  located  and  settled  in  the  upper  part  of  this  cir- 
cuit. He  died  full  of  years  and  full  of  faith,  leaving 
to  his  descendants  the  rich  inheritance  of  an  unblem- 
ished Christian  character. 

The  preachers  on  the  Broad  River  Circuit  in  1787 
were  Richard  Ivey,  elder,  John  Mason,  and  Thomas 
Davis.  Mr.  Ivey  was  a  native  of  Sussex  county,  in 
Virginia,  and  spent  eighteen  years  in  the  itinerant 
work.  He  traveled  extensively  through  New  Jersey, 
Pennsylvania,  Maryland,  Virginia,  North  and  South 
Carolina,  and  Georgia.  He  was  a  man  of  quick  and 
solid  parts,  and  sought  not  himself  any  more  than  did 
a  Peddicord,  a  Gill,  or  a  Tunnell— men  who  were  well 
known  to  our  Connection  as  preachers  who  never 
thought  of  growing  rich  by  the  gospel;  their  great 
concern  and  business  was  to  be  rich  in  grace  and  use- 
ful to  souls.  Exclusive  of  his  patrimony,  he  was  in 
debt  at  his  death.  He  died  in  his  native  county  in 
Virginia,  in  the  latter  part  of  the  year  1795.  Mr. 
Mason  began  his  itinerant  life  with  Mr.  Allen,  in  1785, 
and  was  admitted  on  trial  the  following  year,  and  sent 
to  the  Yadkin  Circuit  in  North  Carolina.  His  col- 
league, Mr.  Davis,  was  in  the  first  year  of  his  minis- 
terial labors.  Like  their  predecessor,  Stephen  John- 
son, they  gave  one  year  each  to  South  Carolina,  and 
it  does  not  appear,  indeed,  that  either  of  them  took 
an  appointment  afterward.  During  this  one  year, 
however,  they  opened  a  fountain  of  usefulness  which 
continues  to  flow  with  ever-widening  and  deepening 
current  through  the  South  Carolina  Conference. 

In  the  State  of  Pennsylvania,  in  1752,  there  was 


174  History  of  Methodism 

born  an  interesting  daughter  to  Quaker  parents,  who 
brought  her  in  yet  tender  years  to  a  new  home  in 
Spartanburg  District,  in  South  Carolina,  and  gave  her 
all  the  advantages  of  education  which  the  condition 
of  the  country  at  that  early  period  afforded.  In  par- 
ticular they  impressed  on  her  tender  mind  such  sen- 
timents as  were  calculated  to  raise  her  thoughts  to 
things  above,  and  ever  afterward  influence  her  life; 
and  were  especially  careful  to  enforce  the  precepts  of 
piety  by  a  godly  example.  The  plainness  and  sim- 
plicity which  generally  characterized  the  sect  to  which 
her  mother  was  attached  were  always  exhibited  by  the 
daughter.  At  the  age  of  twelve  she  delighted  to  read 
the  holy  Scriptures,  and  wept  at  the  name  of  Jesus, 
because  he  had  suffered  and  done  so  much  for  her. 
She  occasionally  had  the  opportunity  of  hearing  the 
Baptists  preach,  but  refused  to  join  them  for  the  rea- 
son that  she  had  come  thus  early  in  life  to  draw  lines 
of  distinction  between  two  or  more  denominations,  of 
which  she  had  at  least  heard  and  read,  and  did  not 
feel  warranted  in  uniting  with  a  Church  whose  creed 
was  not  in  accordance  with  her  views.  In  1768  she 
was  married  to  a  worthy  citizen  of  Spartanburg. 
Living  in  a  country  which  was  but  thinly  inhabited, 
pressed  with  the  cares  of  a  rising  family  early  in  life, 
and  unaided  at  length  by  the  presence  of  her  husband, 
who  was  an  officer  in  the  Revolutionary  War,  she  was 
almost  entirely  deprived  of  the  opportunity  of  hear- 
ing preaching  or  enjoying  the  means  of  grace.  The 
coming  of  John  Mason  and  Thomas  Davis,  bringing 
the  gospel  into  every  neighborhood,  and  to  the  very 
houses  of  the  people,  was  a  source  of  great  joy  to 
her  who  was  often  brought  to  mourn  her  departed 
privileges.     Their  preaching  she  thought  a  true  ex- 


In  South  Carolina.  Im- 

position of  her  own  opinions,  and  therefore  without 
hesitation  offered  her  hand  for  membership  in  the 
Methodist  Episcopal  Church.  By  close  inquiry  she 
soon  came  to  discover  that  she  had  been  resting 
on  false  hopes,  and  that  for  a  long  space  of  time  be- 
fore she  had  remained  calm  in  the  midst  of  danger. 
A  knowledge  of  her  true  condition  gave  fresh  vigor 
to  her  exertions.  Under  the  guidance  of  these  holy 
men  of  God,  who  drew  their  instructions  from  a  clear 
personal  experience  of  religion,  she  soon  attained  to 
a  sound  conversion,  when  her  close  walk  with  God  in 
the  use  of  all  the  means  of  grace,  and  her  deportment 
toward  her  friends  and  acquaintances  constrained 
them  to  acknowledge  the  reality  of  the  religion  of 
Jesus.  She  became  intensely  interested  in  the  relig- 
ious welfare  of  her  family.  She  used  great  importu- 
nity in  her  private  devotions,  and  often  lifted  up  her 
voice  to  God  in  behalf  of  her  husband  and  children. 
For  about  fifteen  years  she  traveled  alone  the  way  to 
Zion.  Although  brought  up  in  the  nurture  and  ad- 
monition of  the  Lord,  her  children  had  hitherto  re- 
sisted the  drawings  of  the  Good  Spirit;  her  compan- 
ion too  had  striven  against  divine  impressions.  But 
under  the  preaching  of  George  Dougherty,  who  came 
to  the  Saluda  District  as  presiding  elder,  in  1802,  and 
of  Lewis  Myers,  who  was  in  charge  of  the  Broad 
Kiver  Circuit  the  same  year,  she  had  the  happiness  of 
seeing  her  husband  and  most  of  her  children  converted 
to  God,  and  members  of  the  Church.  She  besought 
the  Lord  earnestly  and  especially,  if  consistent  with 
his  divine  will,  to  thrust  out  one  of  her  children  at 
least  as  a  laborer  in  his  vineyard.  In  1804  the  Lord 
answered  this  prayer  also,  and  she  had  the  pleasure 
of  sitting  under  the  ministry  of  one  of  her  sons  for 


176  History  of  Methodism, 

more  than  twenty  years.  But  one  earthly  wish  now 
remained.  She  asked  in  faith  that  she  might  live 
to  see  her  youngest  child,  a  daughter,  comfortably 
settled  in  the  world.  God  granted  this  desire  also, 
when,  in  response  to  one  who  knew  of  the  matter, 
and  asked  if  she  was  then  willing  to  depart,  she  said, 
"Yes,  glory  be  to  God,  I  am  now  ready  and  willing  to 
go  at  any  moment  that  he  shall  see  best  to  call  me  ! " 
For  more  than  three  years  previous  to  her  death  she 
was  much  afflicted  with  rheumatism,  which  entirely 
deprived  her  of  the  use  of  the  lower  limbs  of  the 
body,  but  under  the  acutest  sufferings  she  rejoiced  in 
the  love  of  God  her  Saviour.  On  the  24th  of  March, 
1826,  she  called  for  the  first  volume  of  Dr.  Clarke's 
Commentary  on  the  New  Testament— a  book  almost 
constantly  in  her  hands — and  read  for  some  time,  after 
which  her  husband,  now  eighty-five  years  of  age,  who 
held  in  his  hand  the  second  volume  of  the  same  work, 
called  her  attention  to  some  particular  passage,  to  the 
reading  of  which  she  seemed  to  listen  with  delight 
until  he  had  concluded.  At  this  moment,  rising  to  go 
into  an  adjoining  room,  he  saw  her  fall  back  on  the 
pillows  by  which  she  had  been  supported.  His  feeble 
arms  were  extended  in  vain  for  her  relief — the  spirit 
had  flown,  but  her  hand  still  grasped  the  blessed  book 
of  God.  The  joy  which  beamed  from  her  soul  had 
imprinted  on  her  features  an  expression  of  holy  tri- 
umph which  the  conqueror,  Death,  was  unable  to 
efface.  This  sainted  woman  was  Martha  Luallen,  the 
wife  of  Joseph  Wofford,  and  the  mother  of  the  Rev. 
Benjamin  Wofford,  the  liberal  founder  of  Wofford 
College,  in  his  native  district  of  Spartanburg,  in  South 
Carolina. 


CHAPTER  VIII. 


And  are  we  yet  alive, 

And  see  each  other's  face  ? 
Glory  and  praise  to  Jesus  give 

For  liLs  redeeming-  grace  ! 
Preserved  by  power  divine 

To  full  salvation  here, 
Again  in  Jesus'  praise  we  join, 

And  in  his  sight  appear. 

(Charles  Wesley.) 

THE  first  American  Conference  met  in  the  city 
of  Philadelphia,  July  14,  1773;  the  first  South 
Carolina  Conference  convened  March  22,  1787,  about 
fourteen  years  afterward,  in  the  city  of  Charleston. 
Besides  examining  the  character  of  the  preachers,  and 
fixing  their  appointments  for  the  following  year,  little 
business  was  done  in  these  early  Conferences;  they 
were  for  the  most  part  purely  religious  meetings. 
Their  number  was  greatly  multiplied  to  suit  the  con- 
venience of  the  preachers  and  people — as  many  as 
three  being  held  in  the  State  of  Virginia  in  1793,  and 
no  less  than  nineteen  the  same  year  in  different  parts 
of  the  country.  But  these  different  Conferences  were 
considered  but  as  the  adjourned  meetings  of  the  same, 
or  viewed  as  one  by  the  aggregation  of  the  several 
parts,  and  their  proceedings  published  as  those  of 
only  one  Conference.  The  following  account  in  sub- 
stance, given  by  Stith  Mead,  of  one  of  these  Confer- 
ences, held  in  a  log-cabin  (1792),  may  aid  to  a  clear 
understanding  of  their  proceedings: 

12  (177) 


178  History  of  Methodism 

First  Day.  Four  elders  and  four  deacons,  who  composed  the  Con- 
ference, were  present,  and  four  other  preachers  who  had  business 
with  it — in  all  twelve.  One  was  received  into  full  connection,  and, 
together  with  a  local  preacher,  was  elected  to  deacon's  orders ;  one 
located ;  two  were  admitted  on  trial ;  two  of  the  preachers  were 
called  on  to  relate  to  the  Conference  their  religious  experience,  and 
then  the  body  adjourned  until  next  day. 

Second  Day.  Three  of  the  preachers  were  examined  by  the  Bishop 
before  the  Conference,  first  of  their  debts,  second  of  their  faith  in 
Christ,  third  of  their  pursuit  after  holiness.  Bishop  Asbury  preached 
from  Deuteronomy  v.  27 :  "  Go  thou  near,  and  hear  all  that  the  Lord 
our  God  shall  say ;  and  speak  thou  to  us  all  that  the  Lord  our  God 
shall  speak  unto  thee;  and  we  will  hear  it,  and  do  it."  Hope  Hull 
preached  from  1  Corinthians  i.  23,  "But  we  preach  Christ  crucified." 
In  the  afternoon  Stith  Mead  was  called  on  to  relate  his  experi- 
ence to  the  Conference.  In  the  evening  the  appointments  were 
read  out. 

Third  Day.  All  were  examined  by  the  Bishop  as  to  their  con- 
fession of  faith  and  orthodoxy  of  doctrine ;  two  were  found  to  be 
tending  to  Unitarianism.  The  Bishop  requested  all  the  members  of 
Conference  to  bring  forward  as  many  texts  of  Scripture  as  they  could 
recollect  to  prove  the  personality  of  the  Trinity,  and  especially  that 
of  the  Holy  Ghost.  The  two  preachers  recanted  their  errors,  and 
were  continued  in  fellowship.  Bishop  Asbury  preached  from  Titus 
ii.  1,  "  But  speak  thou  the  things  that  become  sound  doctrine,"  and 
was  followed  by  Hope  Hull  from  1  John  iv.  17,  "  Herein  is  our  love 
made  perfect,  that  we  may  have  boldness  in  the  day  of  judgment; 
because  as  he  is  so  are  Ave  in  this  wTorld."  Deep  feeling  pervaded 
the  audience ;  the  sacrament  was  administered ;  the  services  were 
continued  until  near  sundown ;  many  sinners  were  awakened,  and 
ten  souls  converted. 

Fourth  Day.  Three  were  ordained  elders  and  two  deacons,  after 
which  Conference  adjourned  about  ten  o'clock. 

The  early  Quarterly  Conferences  were  of  the  like 
character.  The  brethren  from  twenty  to  forty  miles 
around  assembled  together.  The  congregations  on 
these  occasions  were  accordingly  very  large,  and  the 
meetings  always  continued  two^ clays,  and  often  three 
or  more.     At  these  meetings  all  the  traveling  preach- 


In  South  Carolina.  179 

ers  connected  with  the  circuit  preached  one  after  an- 
other in  regular  succession;  and  on  some  occasions 
the  local  preachers  lengthened  out  the  services  with 
additional  discourses  and  exhortations.  To  these  ser- 
mons and  exhortations  the  love-feast  was  added;  but 
this,  after  the  preachers  received  ordination  (1784),  was 
sometimes  superseded  by  the  sacrament.  Their  pub- 
lic worship  was,  therefore,  sometimes  protracted  to  six 
or  seven  hours  in  length,  but  even  in  these  cases  the 
congregations  manifested  no  impatience. 

The  second  South  Carolina  Conference  convened  in 
Charleston,  March  14, 1788.  Bishop  Asbury  left  Fay- 
etteville,  in  North  Carolina,  February  19,  1788,  and 
reached  Mr.  Crosland's,  at  Green  Pond  in  Marlbor- 
ough, South  Carolina,  the  next  day.  He  says  in  his 
journal: 

Saturday,  23.  I  attended  the  quarterly-meeting  at  Beauty  Spot. 
The  weather  was  cold,  but  I  had  great  assistance  on  Isaiah  xxxv. 
1—6:  "  The  wilderness  and  the  solitary  place  shall  be  glad  for  them, 
and  the  desert  shall  rejoice  and  blossom  as  the  rose.  It  shall  blos- 
som abundantly,  and  rejoice  even  with  joy  and  singing.  The  glory 
of  Lebanon  shall  be  given  unto  it,  the  excellency  of  Carmel  and 
Sharon.  They  shall  see  the  glory  of  the  Lord,  and  the  excellency 
of  our  God.  Strengthen  ye  the  weak  hands,  and  confirm  the  feeble 
knees.  Say  to  them  that  are  of  a  fearful  heart,  Be  strong,  fear  not : 
behold,  your  God  will  come  with  vengeance,  even  God  with  a  rec- 
ompense;  he  will  come  and  save  you.  Then  the  eyes  of  the  blind 
shall  be  opened,  and  the  ears  of  the  deaf  shall  be  u/istopped.  Then 
shall  the  lame  man  leap  as  a  hart,  and  the  tongue  of  the  dumb 
sing ;  for  in  the  wilderness  shall  waters  break  out,  and  streams  in 
the  desert." 

Sunday,  24.  I  preached  on  Zechariah  xi.  12:  "And  I  said  unto 
them,  if  ye  think  good,  give  me  my  price ;  and  if  not,  forbear.  So 
they  weighed  for  my  price  thirty  pieces  of  silver."  We  had  a  gra- 
cious, moving  time. 

Monday,  25.  AVe  crossed  Pedee  at  the  Long  Bluff,  and  rode 
nearly  fifty  miles  to  Brother  Gardner's.     I  preached  at  Black  Creek 


ISO  History  of  Methodism 

on  Psalm  cxlv.  I  was  much  fatigued,  and  had  a  high  fever;  but 
my  soul  had  peace,  and  was  staid  upon  God. 

Wednesday,  27.  After  preaching  I  had  to  ride  ten  miles  out  of 
ray  way  to  cross  Lynch's  Creek.  We  moved  forward  to  our  worthy 
friend  Rembert's,  who  entertained  us  kindly  and  supplied  us  with 
horses  to  ride  to  our  appointments  at  Lenoir's  and  Moore's,  where 
we  had  few  hearers  and  dead  times.  After  our  meetings  at  these 
places  we  returned  to  Rembert's,  at  whose  house  our  Cjuarterly- 
meeting  began  on  Saturday,  the  first  of  March,  which  was  not  with- 
out some  life ;  in  our  love-feast  there  appeared  to  be  more  feeling 
than  speaking. 

Monday,  March  3.  We  rode  through  the  snow  to  Bradford's,  and 
next  day  had  no  small  difficulty  in  crossing  the  swamps  in  order  to 
get  to  San  tee  ferry.  We  made  it  a  ride  of  about  fifty  miles  to 
H 's,  and  did  not  get  in  until  about  nine  o'clock  at  night. 

Wednesday,  5.  I  passed  Dorchester,  where  there  are  the  re- 
mains of  what  appears  to  have  once  been  a  considerable  town  ;  there 
are  the  ruins  of  an  elegant  church,  and  the  vestiges  of  several  well- 
built  houses.  We  saw  a  number  of  good  dwellings  and  large  plan- 
tations on  the  road  leading  down  Ashley  River.  In  the  evening  we 
reached  the  city  of  Charleston,  having  ridden  about  fifty  miles. 

Sunday,  9.  Brother  Ellis  preached  in  the  morning.  In  the  even- 
ing I  felt  some  liberty  in  enlarging  on  Romans  x.  1-3 :  "  Brethren, 
my  heart's  desire  and  prayer  to  God  for  Israel  is  that  they  might  be 
saved.  For  I  bear  them  record  that  they  have  a  zeal  of  God,  but 
not  according  to  knowledge.  For  they,  being  ignorant  of  God's 
righteousness,  and  going  about  to  establish  their  own  righteousness, 
have  not  submitted  themselves  unto  the  righteousness  of  God."  On 
Monday  my  soul  and  body  enjoyed  some  ease  and  rest. 

Friday,  14.  Our  Conference  began,  and  we  had  a  very  free  and 
open  time.  On  Saturday  I  preached  on  Isaiah  lxii.  6,  7:  "I  have 
set  watchmen  upon  thy  walls,  O  Jerusalem,  which  shall  never  hold 
their  peace  day  nor  night :  ye  that  make  mention  of  the  Lord,  keep 
not  silence,  and  give  him  no  rest  till  he  establish,  and  till  he  make 
Jerusalem  a  praise  in  the  earth."  On  the  Sabbath,  on  Luke  xxii. 
61,  62:  "And  the  Lord  turned  and  looked  upon  Peter.  And  Peter 
remembered  the  word  of  the  Lord,  how  he  had  said  unto  him,  Before 
the  cock  crow  twice  thou  shalt  deny  me  thrice.  And  Peter  went  out 
and  wept  bitterly."  It  was  a  gracious  season  both  in  the  congrega- 
tion and  in  the  love-feast.  While  another  was  speaking  in  the  morn- 
ing to  a  very  crowded  house,  and  many  outside,  a  man  made  a  riot 


In  South.  Caholixa.  181 

at  the  door;  an  alarm  at  once  took  place;  the  ladies  leaped  out  at 
the  windows  of  the  church,  and  a  dreadful  confusion  ensued.  Again, 
whilst  I  was  speaking  at  night,  a  stone  was  thrown  against  the  north 
side  of  the  church ;  then  another  on  the  south  ;  a  third  came  through 
the  pulpit  window,  and  struck  near  me  inside  the  pulpit.  I,  how- 
ever, continued  to  speak  on— my  subject,  Isaiah  lii.  7 :  "How  beau- 
tiful upon  the  mountains  are  the  feet  of  him  that  bringeth  good 
tidings,  that  publisheth  peace;  that  bringeth  good  tidings  of  good, 
that  publisheth  salvation  ;  that  saith  unto  Zion,  Thy  God  reigneth  !" 
Upon  the  whole,  I  have  had  more  liberty  to  speak  in  Charleston  this 
visit  than  I  ever  had  before,  and  am  of  opinion  that  God  will  work 
here;  but  our  friends  are  afraid  of  the  cross. 

Monday,  17.  Preached  in  the  morning,  and  took  my  leave  of 
the  city.  When  I  reached  Mr.  Giveham's,  the  congregation  had 
been   dispersed   about  ten   minutes.      I   preached    at   K — — 's,    at 

L ;s,  and  at  C.  C.  Church,  in  the  Edisto  Circuit.     The  people 

are  insensible,  and  I  fear  are  more  in  love  with  some  of  Christ's 
messengers  than  with  Christ.  I  now  changed  my  course  and  went 
through  Orangeburg,  by  the  Congarees,  to  Saluda,  and  thence  up 
to  Broad  River  quarterly-meeting.  We  rode  till  one  o'clock  on 
Friday,  March  21.  I  believe  we  have  traveled  about  two  hundred 
miles  in  five  days.  Dear  Brother  Isaac  Smith  accompanied  me.  I 
was  so  unwell  that  I  had  but  little  satisfaction  at  the  quarterly- 
meeting.     My  service  was  burdensome,  but  the  people  were  lively. 

Wednesday,  26.  We  rode  from  Finch's  to  Odell's  new  church, 
where  we  had  a  good  time  whilst  I  enlarged  on  Titus  ii.  14,  "  Who 
gave  himself  for  us,  that  he  might  redeem  us  from  all  iniquity,  and 
purify  unto  himself  a  peculiar  people,  zealous  of  good  works,"  and 
administered  the  Lord's  Supper.  Thence  to  Smith's,  thirty  miles. 
After  preaching  we  had  night-meeting  that  prevented  our  getting 
to  bed  until  about  twelve  o'clock.  We  had  a  comfortable  cabin,  and 
were  very  well  entertained. 

Thursday,  27.  I  had  but  little  freedom  on  2  Timothy  ii.  19, 
"  The  foundation  of  God  standeth  sure."  Brothers  Mason  and  Major 
spoke  after  me.  I  Avent  alone  into  the  woods,  and  found  my  soul 
profitably  solitary  in  sweet  meditation  and  prayer. 

Friday,  28.    Rode  about  thirty  miles  to  B 's.   My  soul  was  tried , 

but  it  was  also  comforted  in  the  Lord.  I  was  much  led  out  on  Ephe- 
sians  vi.  18,  "  Praying  always  with  all  prayer  and  supplication  in  the 
Spirit,  and  watching  thereunto  with  all  perseverance  and  supplication 
for  all  saints,"  and  was  employed  till  nearly  twelve  o'clock  at  night 


182  History  of  Methodism 

Sunday,  30.  I  had  some  liberty  in  preaching,  but  the  people  be- 
gan to  move  about  when  they  were  pointedly  dealt  with.  Brothers 
Mason  and  Major  spoke  after  me.  I  found  it  good  to  be  alone  by 
the  solitary  stream  and  silent  woods;  to  study  the  welfare  of  Zion, 
and  to  pray  for  her  prosperity. 

Monday,  81.  We  rode  within  a  mile  of  Savannah  River.  The 
land  in  general,  during  our  route,  is  very  fine.  We  were  benighted, 
and  moping  in  the  woods  made  our  journey  a  long  one  of  about  fifty 
miles. 

Tuesday,  April  1.  We  crossed  the  Savannah  at  the  forks,  and 
came  where  I  much  wanted  to  be^-in  Georgia.  Nevertheless,  I  fear 
I  shall  have  but  little  freedom  here. 

The  object  of  Bishop  Asbury's  visit  was  to  attend 
the  first  Georgia  Conference,  which  had  been  appointed 
for  April  9,  1788,  in  the  forks  of  Broad  River,  then  in 
Wilkes,  now  Elbert  county,  near  old  Petersburg,  and 
which  was  probably  held  at  the  house  of  David  Merri- 
wether.  At  that  time  it  was  thought  best  for  the  work 
in  Georgia  to  be  embraced  in  a  district  separate  from 
South  Carolina,  and  this  arrangement  continued  until 
the  Conference  of  1793,  after  which  Georgia  was  con- 
nected as  originally  with  South  Carolina  in  one  Con- 
ference. 

Wednesday,  9.  Our  Conference  began  at  the  forks  of  Broad 
River,  where  six  members  and  four  probationers  attendedi  Brother 
Major  was  sick  and  could  not  meet  us;  soon  after  he  made  his  exit. 
to  his  eternal  rest. 

Thursday  and  Friday,  10  and  11.  I  felt  free,  and  preached  with 
light  and  liberty  each  day.  Many  that  had  no  religion  in  Virginia 
have  found  it  after  their  removal  into  Georgia  and  South  Carolina. 
Here  at  least  the  seed  sprung  up,  wherever  else  it  may  have  been 
sown.  Our  little  Conference  was  about  sixty-one  pounds  deficient  in 
thoir  quarterage,  nearly  one-third  of  which  was  made  up  to  them. 

South  Carolina — Sunday,  13.  I  called  at  a  Presbyterian  meeting- 
house, and  heard  Mr.  Kobert  Hall,  the  minister,  preach  a  good  sermon 
on  Isaiah  lv.  After  meeting  we  rode  to  Brother  Moore's,  twenty- 
miles  on  the  Saluda. 


In  South  Carolina.  183 

Monday,  14.  Was  almost  entirely  occupied  in  writing  letters  to 
the  North. 

Tuesday,  15.  I  had  many  people  at  the  widow  Bowman's.  While 
here  we  had  a  most  awful  storm.  I  was  afraid  the  house  would 
come  down.  We  rode  in  the  night  to  Mark  Moore's.  I  was  seized 
with  illness  on  the  way,  which  continued  during  the  night.  Next 
day,  however,  I  was  able  to  pursue  my  journey. 

Friday,  18.  We  rode  along  crooked  paths  to  Kasey's,  where  we 
received  the  afflicting  account  of  the  death  of  dear  Brother  Major, 
who  departed  this  life  last  Saturday.  He  was  a  witness  to  holiness, 
and  died  in  peace  and  love. 

Saturday,  19.  I  preached  at  Wilson's  with  some  liberty  on  2  Peter 
iii.  7. 

Sunday,  20.  I  spoke  with  little  enlargement.  Our  friends  here 
on  Tiger  Kiver  are  much  alive  to  God,  and  have  built  a  good 
chapel.  We  rode  to  Buffington's  in  the  evening,  on  Fair  Forest 
Creek,  and  were  kindly  entertained, 

North  Carolina— Tuesday,  22.  Rode  to  Rutherford  Court-house, 
and  the  next  day  to  Burke  Court-house ;  it  being  court  time,  we  went 
on,  and  reached  Brother  White's,  on  John's  River,  about  ten  o'clock 
at  night.  Here  I  found  both  saddles  broken,  both  horses  foundered, 
and  both  their  backs  sore ;  so  we  stopped  a  few  days. 

Thus  in  this  second  visit  made  by  Bishop  Asbury  to 
the  South  Carolina  Conference,  as  in  others,  he  held 
quarterly-meetings  and  filled  appointments  for  preach- 
ing in  every  circuit,  at  the  expense  of  great  toil  and 
suffering.  The  entire  work  in  South  Carolina  was 
embraced  in  one  district,  and  twelve  preachers  received 
their  appointments  from  this  second  Conference. 

Says  Mr.  Allen,  in  letters  to  Mr,  Wesley; 

At  the  Conference  in  Charleston,  1788,  I  was  appointed  to  travel 
at  large  through  the  State  of  South  (  arolina,  which  I  did,  and  visited 
North  Carolina  and  Georgia.  Indeed,  my  family  had  very  little  of 
my  company,  but  poor  souls  reaped  the  benefit.  I  think  we  had 
more  powerful  visitations  than  had  been  under  my  ministry  for 
three  years  before.  At  one  quarterly-meeting  held  in  Santee,  I 
think  fifteen  or  twenty  professed  to  obtain  mercy,  and  almost  every 
hearer  was  dissolved  in  tears.     Many  fell  on  their  knees  and  en- 


184  His  war  of  Methodism 

treated  us  to  pray  for  them;  I  have  seldom  seen  a  more  solemn 
season.  But  this  is  only  one  instance  out  of  many  of  this  nature, 
both  in  Edisto,  Broad  River,  and  Pedee  circuits.  At  some  of  our 
meetings  I  was  obliged  to  stop  before  I  had  gone  through  my  dis- 
course, for  my  words  could  not  be  heard.  The  voices  of  the  people 
Avere  like  the  sound  of  many  waters.  Great  numbers  were  added  to 
our  Church  in  the  course  of  this  season. 

All  thanks  be  to  God,  who  scatters  abroad 

Throughout  every  place, 

By  the  least  of  his  servants,  the  savor  of  grace. 

In  the  year  1786  I  began  to  form  this  circuit,  and  at  this  time 
there  were  two  hundred  and  forty-five  members.  Such  has  been  the 
increase  in  general  in  South  Carolina.  On  my  return  I  received 
information  of  ten  or  twelve  persons  who  were  converted  at  Edisto 
quarterly-meeting,  which  I  had  attended  on  my  way  to  Broad  River 
and  Santee.  Soon  after  my  return  home,  I  again  set  off  with  my 
family  to  Pedee,  where  we  had  some  happy  meetings.  At  the 
quarterly-meeting  we  had  a  great  number  of  people,  and  they  were 
much  affected.  Several  fell  to  the  earth  and  cried  aloud  for  mercy, 
and  many  professed  to  obtain  pardon  and  peace.  At  some  places  I 
could  not  be  heard  for  the  cries  of  sinners,  and  the  rejoicing  of 
believers.  In  the  latter  end  of  August  I  returned  home,  and  after 
preaching  a  few  sermons  in  the  country,  and  visiting  my  friends  in 
Charleston,  set  off  on  my  journey  to  Georgia,  where  I  met  my 
brethren,  the  preachers,  and  attended  one  quarterly-meeting  on  my 
way  at  Edisto.  I  was  so  ill  with  a  fever  when  I  reached  the  quar- 
terly-meeting in  Georgia,  that  I  was  not  able  to  preach.  But  through 
the  mercy  of  God  I  got  strength  to  preach  on  my  way  home.  It 
being  the  time  of  the  sitting  of  the  Legislature  in  Augusta,  I 
preached  to  many  who  would  fain  have  me  settle  at  that  place;  but 
I  bade  them  adieu  and  returned  home.  In  November  I  made  another 
visit  to  Pedee,  and  went  as  far  as  Anson  in  North  Carolina.  This 
tour  was  also  owned  of  God,  and  we  had  some  gracious  visitations 
from  him.  After  waiting  a  few  days  among  my  neighbors,  and  in 
Charleston,  I  paid  Georgia  another  visit,  which  I  trust  was  not  in 
vain  in  the  Lord.  Near  Washington  we  had  a  quarterly-meeting, 
where  about  one  thousand  and  five  hundred  people  attended.  With 
some  difficulty  I  prevailed  on  them  to  be  quiet,  and  restrain  their 
passions  till  I  had  preached  to  them.  Great  power  attended  the 
word;  I  am  persuaded  that  near  one  thousand  of  my  hearers  were 
in  tears,  and  some  testified  that  they  had  found  peace  with  God. 


In  South  Carolina.  185 

The  Lord  hath  done  great  tilings  in  the  State  of  Georgia  within  a 
few  years.     Perhaps  I  never  traveled  more  in  one  year,  even  when 
in  single  life,  than  I  did  this  year ;  and,  blessed  be  God,  I  did  not  run       ^ 
in  vain,  or  labor  in  vain.     I  saw  the  pleasure  of  the  Lord  prospering 
in  ray  unworthy  hands. 

The  other  appointments  for  the  year  1788  were  as 
follows:  Reuben  Ellis,  elder;  Saluda,  Lemuel  An- 
drews; Broad  River,  William  Partridge;  Edisto, 
Henry  Bingham,  William  Gassaway;  Charleston,  Ira 
Ellis;  Santee,  John  Smith,  Hardy  Herbert;  Wax- 
haws,  Michael  Burdge;  Pedee,  Thomas  Humphreys, 
Mark  Moore.  Of  these  only  Messrs.  Ellis,  Andrews, 
and  Bingham  had  before  filled  appointments  in  South 
Carolina. 

Mr.  Partridge  was  born  in  Sussex  county,  Virginia, 
in  1754.  He  was  brought  up  to  industry,  and  from 
his  childhood  was  strictly  moral.  About  the  twenty- 
first  year  of  his  age  he  embraced  religion.  His  name 
appears  on  the  Minutes  of  1780  as  a  traveling  preacher, 
and  so  continues  for  about  nine  years.  He  then  retired 
and  continued  a  local  preacher  about  twenty-five  years, 
during  which  time  his  wife— a  pious  woman — died  and 
left  two  children.  He  continued  to  keep  house  with 
them  until  they  were  grown  and  provided  for.  He  had 
frequently  expressed  a  desire  to  labor  and  die  in  the 
traveling  connection;  an  opportunity  now  offered,  he 
embraced  it,  and  was  sent  in  1814  to  Keowee  Circuit; 
in  1815  and  1816  to  Alcovi;  and  1817  to  Sparta,  Georgia, 
where  he  died  on  the  17th  of  May.  As  a  citizen  he 
respected  the  rights  of  man  with  a  nicety  seldom 
equaled,  never  surpassed.  Though  surrounded  by 
those  who  held  slaves,  he  would  have  none.  As  the 
head  of  a  family,  it  may  be  said  industry,  piety,  peace, 
and  harmony  were  the  motto  of  his  house.  As  a 
Christian,  numbers  have  professed  sanctification,  but 


186  History  of  Methodism 

lie   lived  it.     One  intimately  acquainted  with  him 
writes  thus: 

I  have  lived  a  near  neighbor  to  Brother  Partridge  for  upward  of 
twenty  years,  and  can  with  satisfaction  say  that  he  was  the  greatest 
example  of  piety  1  have  ever  been  acquainted  with.  As  a  minister 
of  the  gospel  he  knew  the  strength  of  his  abilities,  and  never  ap- 
peared to  soar  above  them.  In  preaching  he  was  experimental, 
practical,  and  plain,  and  none  were  at  a  loss  to  understand  him. 
He  drew  his  divinity  out  of  the  Bible,  and  read  authors  but  little; 
but  the  Scripture  was  his  constant  study,  and  he  was  profitable  to 
many.  He  deeply  lamented  the  growing  departure  among  us  from 
primitive  Christian  simplicity,  and  earnestly  warned  the  societies 
among  whom  he  labored  against  it.  His  labors  and  life  he  wished  to 
close  together.  His  last  sermon  Avas  on  these  words:  "Walk  in  wis- 
dom toward  them  that  are  without."  That  evening  he  was  taken  ill 
(14th  May)— his  illness  increased  ;  physicians  were  procured,  but  in 
vain.  His  colleague  asked  him  whether  he  was  ready  for  the  final 
summons.  He  said,  "Yes;  for  me  to  die  is  gain."  His  speech  left 
him,  and  on  Saturday  night  after  he  was  taken  he  breathed  his  last. 
Thus  he  lived,  thus  he  died.     "The  memory  of  the  just  is  blessed." 

Ira  Ellis  was  a  native  of  Virginia,  and  Avas  admitted 
into  the  traveling  connection  in  1781.  He  continued 
his  ministerial  labors  with  distinguished  ability  for 
some  thirteen  years,  and  filled  divers  appointments 
from  Philadelphia  in  Pennsylvania  to  Charleston  in 
South  Carolina.  Bishop  Asbury  has  put  on  record 
this  high  estimate  of  his  talents  and  character: 

He  was  a  man  of  quick  and  solid  parts.  I  have  thought,  had 
fortune  given  him  the  same  advantages  of  education,  he  would  have 
displayed  abilities  not  inferior  to  Jefferson  or  Madison.  But  he 
had  what  is  better  than  learning ;  he  had  undissembled  sincerity, 
great  modesty,  deep  fidelity,  great  ingenuity,  and  uncommon  power 
of  reasoning.     He  was  a  good  man,  of  even  temper. 

Like  most  of  his  fellow-itinerants  of  that  day,  Mr. 
Ellis  located  in  1795  through  domestic  necessities. 

John  Smith  was  a  native  of  Maryland,  and  was  ad- 
mitted on  trial  in  1784.     He  labored  faithfully  for  ten 


Ik  South  Carolina*  187 

or  twelve  years,  notwithstanding  the  infirmities  of  a 
feeble  constitution,  and  preached  a  part  of  his  time 
beyond  the  Alleghanies.  This  was  the  only  year  given 
to  South  Carolina.  He  died  in  1812,  in  Maryland,  and 
rests  at  "  Hinson's  Chapel,  near  the  great  and  good 
William  Gill."  His  death  was  most  triumphant. 
"Come,  Lord  Jesus!  "  he  exclaimed;  "come  quickly, 
and  take  my  enraptured  soul  away.  I  am  not  afraid 
to  die.  I  long  to  be  dissolved,  and  see  my  Saviour 
without  a  dimming  vail  between.  Death  has  lost  its 
sting." 

Michael  Burclge  was  received  on  trial  at  this  Con- 
ference, and  appointed  to  Waxhaw?-  which  embraced 
the  territory  of  the  Catawba  Indians,  in  whose  relig- 
ious welfare  great  interest  was  excited.  "I  wish," 
says  Bishop  Asbury-j  April  3,  1789,  "  to  send  an  ex- 
tra preacher  to  Waxhaws  to  preach  to  the  Catawba 
Indians.  They  have  settled  amongst  the  whites  on  a 
tract  of  land  twelve  miles  square."  Mr.  Burdge  dili- 
gently cultivated  this  field,  and  opened  the  way  for 
the  Catawba  Circuit,  which  was  more  fully  formed  by 
Jonathan  Jackson  in  1790.  A^ter  laboring  the  next 
year  on  Broad  River,  and  the  two  following  on  Eclis- 
to  Circuit,  he  located  in  1792.  In  1808  he  joined 
Matthew  P.  Sturdevant,  who  responded  to  the  call  of 
Bishop  Asbury  to  go  as  a  missionary  to  the  white  set- 
tlements on  the  Tombigbee  River,  and  at  the  end  of 
two  years  reported  eighty-six  Church-members — the 
germ  of  all  the  subsequent  growth  of  Alabama  and 
Mississippi  Methodism.  He  subsequently  filled  with 
fidelity  and  success  divers  appointments  in  Georgia 
and  the  Carolinas,  after  which  he  disappears  from  the 
records. 

Thomas  Humphreys  was  born  in  Virginia,  and  was 


188  History  of  Methodism 

admitted  on  trial  in  1783.  His  first  appointment  was 
to  Berkeley  Circuit.  The  two  following  years  he  trav- 
eled respectively  the  Guilford  and  Tar  River  circuits, 
in  North  Carolina.  At  the  Virginia  Conference,  held 
at  Lane's  Chapel,  in  Sussex  county,  April  10,  1786, 
when  a  call  was  made  for  missionaries  for  Georgia,  a 
larger  number  responded  than  could  be  spared  for 
that  field.  Thomas  Humphreys  and  John  Major  were 
selected,  and,  crossing  the  river  at  Dooly's  Ferry,  be- 
came the  messengers  of  peace  to  thousands  beyond 
the  Savannah. 

Mr,  Major  came  over  from  the  Burke  Circuit  in 
Georgia  to  attend  the  quarterly  -  meeting  of  Broad 
River  Circuit  in  South  Carolina,  and  to  conduct  Bishop 
Asbury  to  the  first  Georgia  Conference,  but  in  conse- 
quence of  sickness  was  unable  to  jneet  with  his  breth- 
ren, and  died  April  12, 1788,  the  day  after  the  adjourn- 
ment of  Conference.  "A  simple  hearted  man;  a  living, 
loving  soul,  who  died  as  he  lived,  full  of  faith  and  the 
Holy  Ghost;  ten  years  in  the  work;  useful  and  blame- 
less." 

Mr.  Humphreys,  assisted  by  Lemuel  Moore,  formed 
the  Little  Pedee  Circuit  in  1789,  and  was  sent  with 
Hardy  Herbert  to  Georgetown  in  1790,  after  which  he 
married  and  settled  as  a  local  preacher  within  the 
bounds  of  the  Pedee  Circuit.  He  was  presiding  elder 
in  1797,  and  on  Little  Pedee  Circuit  in  1798.  He  was 
a  man  of  fine  personal  appearance,  preached  with 
great  earnestness  and  power,  and  was  distinguished 
for  his  native  wit  and  fearlessness.  In  the  judgment 
of  Mr.  Travis,  who  often  heard  him,  he  was  one  of  the 
greatest  natural  orators  of  his  day,  though  by  no 
means  free  from  eccentricities.  On  a  certain  Sabbath, 
when  he  was  to  preach  at  Georgetown,  a  good  sister, 


In  South  Carolina.  189 

walking  with  him  to  church,  said  to  him  in  a  timid 
yet  persuasive  tone,  "  Now,  Brother  Humphreys,  rec- 
ollect you  are  to  preach  to  towrn  folks ;  it  will  not  do 
to  be  too  plain."  Mr.  Humphreys  made  no  response, 
but  the  good  sister  felt  encouraged  to  hope  for  a  dis- 
course in  full  accordance  with  town  culture.  In  preach- 
ing, however,  the  speaker,  after  enforcing  for  some 
time,  with  great  earnestness,  the  duty  of  repentance, 
said,  with  full  emphasis,  "  If  you  do  n't  repent,  you  '11 
all  be  damned."  With  the  air  of  sudden  recollection, 
and  very  great  alarm,  he  jumped  back  in  the  pulpit 
and  began  to  apologize:  "  I  beg  your  pardon;  you  are 
town  folks."  This  he  repeated  several  times  during 
the  discourse,  in  each  instance  suiting  the  action  to 
the  word,  and  adding  at  the  last,  "If  you  are  town 
folks,  if  you  do  n't  repent  and  become  converted,  God 
will  cast  you  into  hell  just  as  soon  as  he  wall  a  piney- 
woods  sinner."  There  sat  the  timid  sister  with  head 
bowed  down  in  disappointment  and  mortification,  but 
with  mind  well  made  up  to  waste  on  the  incorrigible 
Humphreys  no  more  lectures  on  pulpit  aesthetics.  On 
another  occasion  he  was  sent  for  to  visit  a  church 
where  there  had  been  some  time  before  a  revival  of 
religion.  A  dancing-master  had  come  into  the  neigh- 
borhood to  make  up  a  school,  and  some  of  the  young 
professors  had  been  persuaded  to  enter  it.  Mr.  Hum- 
phreys, in  his  sermon,  described  in  a  graphic  manner 
the  wiles  of  the  devil,  and  traced  out  in  minute  detail 
his  multifarious  ways  to  ruin  souls,  all  along  develop- 
ing lines  of  resemblance  between  Satan  and  a  danc- 
ing-master, until  at  length  the  latter  could  stand  it  no 
longer.  He  accordingly  took  up  his  hat  and  started 
towrard  the  door;  just  as  he  approached  it,  Mr.  Hum- 
phreys said,  with  loud  and  impressive  voice,  "  But, 


190  History  of  Methodism 

brethren,  resist  the  devil  and  he  will  flee  from  you, 
just  like  the  dancing-master."  He  no  more  made  his 
appearance  in  the  neighborhood.  Mr.  Humphreys 
lived  to  a  good  old  age,  loved  and  esteemed  by  all  who 
knew  him,  retaining  his  ministerial  character  unblem- 
ished to  the  last,  and  receiving  the  crown  of  life. 

Mark  Moore  entered  the  traveling  connection  in 
1786,  and  was  appointed  to  Holston;  in  1787  to  Salis- 
bury, in  1789  to  Santee,  in  1798  to  Broad  Kiver,  in 
1799  located.  In  1819  he  was  stationed  in  New  Or- 
leans. He  possessed  every  requisite  qualification  to 
render  him  an  eloquent  and  effective  preacher  of  the 
gospel,  and  if  he  had  continued  in  the  regular  itiner- 
ant work  he  would  have  become  truly  a  polished  shaft 
in  Jehovah's  quiver.  He  was  a  fine  scholar  and  good 
educator,  but  unfortunate  in  the  management  of  his 
temporal  affairs.  He  lived  to  be  quite  aged,  and  to 
the  last  was  the  faithful  and  holy  man  of  God. 

Hardy  Herbert,  who  was  admitted  on  trial  this  year, 
was  a  native  of  North  Carolina,  but  brought  up  in 
South  Carolina  on  the  banks  of  Broad  Biver.  He  pro- 
fessed faith  in  Christ  at  sixteen  years  of  age,  began  to 
travel  when  he  was  about  eighteen,  and  labored  in  the 
work  of  God  about  six  years,  during  which  time  he 
traveled  the  Great  Pedee  Circuit  with  Aquila  Sugg  in 
1789;  Georgetown  with  Thomas  Humphreys  in  1790; 
with  John  Andrew — father  of  Bishop  Andrew — Wash- 
ington, in  Georgia,  in  1791;  after  which  Bishop  As- 
bury  took  him  to  the  north  side  of  Virginia .  He  was 
a  youth  of  genius,  of  an  easy  and  natural  elocution, 
and  pleasing  as  a  speaker.  He  was  obedient  to  those 
who  had  the  rule  over  him,  and  was  loved  and  es- 
teemed by  the  Bishop  and  all  his  brethren.  "  Take 
care  of  dear  Brother  'Herbert,"  wrote  Hope  Hull  to 


In  South  Cabolina.  191 

John  Andrew  when  he  was  in  Georgia,  "  for  my  sake, 
for  Christ's  sake,  and  for  his  own  sake."  Finding  his 
constitution  weak,  he  wished  to  decline  traveling  at 
large,  and  hoped  to  assist  the  Connection  as  a  teacher. 
Moved  by  one  who  had  a  very  great  influence  over 
him,  he  went  to  Norfolk  in  Virginia  to  improve  himself 
in  French  and  other  studies.  There  he  married,  and 
soon  after  died,  we  have  reason  to  believe,  in  the  fear, 
favor,  and  love  of  God — carried  off  by  a  bilious  fever. 
He  changed  this  state  of  sorrow  and  suffering  in  the 
twenty-fifth  year  of  his  age,  November  20,  1794. 

William  Gassaway,  who  entered  the  traveling  con- 
nection this  year,  had  a  long  and  distinguished  career 
in  the  South  Carolina  Conference.  In  his  youth  he 
was  wild  and  reckless,  full  of  fun  and  frolic,  and  withal 
somewhat  given  to  those  pugilistic  encounters  which 
were  deemed  among  the  young  men  of  that  day  strong 
evidences  of  manliness.  He  had  not  the  fear  of  God 
before  his  eyes.  While  thus  pursuing  a  life  of  sinful 
forgetf ulness  of  God,  he  chanced  one  day  to  attend  a 
Methodist  meeting,  and  the  word  of  the  Lord  came  to 
his  heart  in  power.  God's  Spirit  thoroughly  aroused 
him  from  his  guilty  dream  of  pleasure  and  security. 
When  the  penitents  were  invited  forward  for  prayers, 
he,  with  others,  accepted  the  invitation.  This,  he  said, 
surprised  everybody.  The  dancing  people  said, "  What 
shall  we  do  for  a  fiddler?  "  Everybody  had  something 
to  say  about  Bill  Gassaway.  Many  prophesied  he 
would  not  hold  out  long.  But  those  who  knew  him 
best  said,  "He  is  gone!  the  Methodists  have  got  him; 
he  will  never  play  the  fiddle,  or  drink,  or  fight,  any 
more."  His  convictions  were  very  deep.  He  felt  so 
unworthy  that  he  refused  to  drink  water  because  the 
stream  looked  pure;  and  although  the  day  was  very 


192  History  of  Methodism 

hot,  and  lie  was  very  thirsty,  yet  he  would  not  drink 
because  he  was  a  sinner;  but  he  allowed  his  horse  to 
drink,  saying,  "You  are  not  a  sinner,  but  I  am;  you 
may  drink,  but  I  will  not."  He  says  he  was  totally 
ignorant  of  the  great  principles  of  Christianity: 

I  understood  that  Jesus  Christ  was  the  Son  of  God,  and  the 
Saviour  of  the  world ;  but  that  lie  had  died  for  my  sins,  and  for  his 
sake,  and  his  sake  alone,  the  Father  would  forgive  my  sins,  was 
what  I  knew  nothing  at  all  about,  And,  what  was  worse,  I  knew  of 
nobody  to  whom  I  could  go  but  one  man,  and  he  was  an  elder  in 
the  Presbyterian  Church;  and  so  little  did  I  know  of  the  true  spirit 
of  Christianity,  I  thought,  as  I  had  been  up  for  the  Methodists  to 
pray  for  me,  that  this  man  would  show  me  no  favor.  But  at  last,  so 
deep  and  pungent  were  my  convictions,  I  concluded  to  go  and  see 
this  old  Presbyterian  man  anyhow.  So  I  went.  I  did  not  know 
how  to  make  any  apology,  so  I  just  told  him  plainly  my  condition. 
Think  of  my  surprise  when  this  good  old  man  took  me  into  his  open 
arms,  saying  to  me:  "The  Spirit  of  the  Lord  is  at  work  with  you; 
see  that  you  do  n't  quench  that  Spirit.  Make  my  house  your  home; 
I  will  give  you  all  the  help  I  can." 

This  Presbyterian  gentleman  with  whom  Mr.  Gas- 
saway  remained  about  three  months,  until  he  was  con- 
verted, was  Maj.  Joseph  McJunkin,  of  Union  District 
in  South  Carolina,  long  since  gone  to  his  heavenly 
home.  He  was  a  good  man  in  the  best  sense  of  that 
term,  honoring  God  in  private  and  in  public,  by  a  life 
of  straightforward  and  Christian  piety.  He  was  the 
principal  instructor  of  Mr.  Gassaway  in  the  things  of 
God.  He  exhorted  his  young  friend  never  to  look 
back,  but  to  persevere  unto  the  end,  for  only  such  could 
be  saved.  He  advised  him  to  read  Baxter's  Saints' 
Rest.  Could  he  have  put  a  better  book  in  his  hands  ? 
Mr.  Gassaway  says  that  he  took  the  book  and  walked 
out  into  the  woods  near  a  little  stream  of  water.  He 
had  long  been  weeping  over  his  sins,  and  confessing 
to  his  God,  and  in  deep  sorrow  he  sat  down  to  read. 


In  South  Carolina.-  193 

He  had  not  read  long  before  the  Lord,  the  King  of 
glory,  for  the  sake  of  his  Son,  baptized  him  with  the 
Holy  Ghost  and  with  fire  from  heaven.  He  was  never 
better  satisfied  of  the  truth  of  any  fact  in  his  life  than 
he  was  of  his  conversion  at  this  time.  "With  no 
human  being  near  me,"  says  he,  "  I  immediately  got 
on  my  knees  and  thanked  God,  and  then  and  there 
dedicated  myself,  soul,  body,  and  spirit,  to  him,  and 
then  and  there  covenanted  to  be  his  forever.  I  re- 
turned immediately  to  the  house  of  my  friend  and  told 
him  the  whole  story.  He  blessed  God,  called  his 
family  together,  told  them  what  had  taken  place,  anl 
then  we  all  united  in  prayer  and  praise  for  my  con- 
version." Mr.  Gassaway  joined  the  Methodist  Episco- 
pal Church,  and  after  awhile,  feeling  himself  called  to 
warn  his  fellow-men  of  the  danger  of  living  in  sin,  and 
to  publish  to  them  the  riches  of  God's  redeeming  and 
saving  mercy,  he  received  from  the  Church  authority 
to  preach,  and  was  admitted  on  trial  as  a  traveling 
preacher  in  the  South  Carolina  Conference,  in  1788. 
After  traveling  the  Edisto,  Bush  River,  and  Little 
Pedee  circuits,  he  located  from  family  necessities;  but 
in  the  year  1801  he  reentered  the  itinerant  ranks,  and 
continued  until  the  expiration  of  the  Conference-year 
1813,  when  he  again  located,  having  traveled  in  all 
sixteen  years  with  a  large  family  and  poor  pay. 
"When  but  a  youth,"  says  Mr.  Travis,  "I  was  accus- 
tomed to  hear  him  preach  at  my  uncle's,  in  Chester 
District  in  South  Carolina,  and  when  I  entered  the 
itinerancy  it  was  in  the  same  Conference  to  which  he 
belonged.  He  was  a  sound,  orthodox  preacher,  and  on 
suitable  occasions  argumentative  and  polemical — a 
great  lover  and  skillful  defender  of  Methodist  doctrines 
and  usages."  His  method  of  pulpit  preparation  was 
13 


194  History  of  Methodism 

the  following:  When  he  contemplated  going  to  an  ap- 
pointment, he  retired  in  secret  to  commune  with  God ; 
he  first  sought  to  know  whether  it  was  the  will  of  God 
that  he  should  preach  there.  That  being  settled  affirm- 
atively, he  next  humbly  and  earnestly  asked  of  the 
Lord  a  suitable  text,  and  then  light  and  power  to 
preach  from  it;  and  it  appears  that  when  he  thus 
sought  the  Divine  guidance  and  help  he  was  never  dis- 
appointed. He  read  scarcely  any  book  but  the  Bible, 
but  this  he  studied  closely  and  with  much  prayer,  and 
he  was  accordingly  a  mighty  man  in  the  exposition  of 
scriptural  truth,  He  repudiated  all  commentaries  on 
the  holy  Scriptures,  so  far  as  his  own  practice  was 
concerned,  on  the  ground  that  God  had  said,  "  If  any 
of  you  lack  wisdom,  let  him  ask  of  God,  that  giveth  to 
all  men  liberally,  and  upbraideth  not;  and  he  shall  re- 
ceive the  needed  wisdom."  He  therefore  preferred  to 
go  directly  to  the  great  source  or  inspiration  for  light 
on  the  divine  word,  deeming  that  the  God  who  first  in- 
spired the  sacred  word  was  his  own  best  expounder. 
He  condemned  not  others,  however,  for  consulting  com- 
mentators, but  judged  the  course  he  pursued  the  best. 
While  it  is  true  he  may  have  erred  in  this  instance,  as  it 
is  no  doubt  proper  to  get  all  the  help  we  can  in  studying 
the  sacred  record,  and  not  to  refuse  the  aid  of  commen- 
tators, yet  is  there  no  danger  of  relying  too  much  on 
them  ?  and  do  not  many  of  our  talented  and  critical 
preachers,  in  their  reliance  on  these  uninspired  sources 
of  wisdom,  to  a  great  extent  ignore  that  divine  illu- 
mination which  comes  in  answer  to  devout  and  humble 
prayer  ?  Mr.  Gassaway  gained  such  an  influence  over 
Bishop  Capers  in  his  earlier  days — who  speaks  of  him 
as  "  that  most  godly  man  and  best  of  ministers  " — as  to 
induce  him  to  lay  aside  his  classical  studies,  which  he 


In  South  Carolina.  195 

did  not  resume  for  several  years,  and  to  give  up  en- 
tirely the  advantages  of  any  previous  preparation  for 
the  work  of  the  ministry.     Says  the  Bishop : 

What  appeared  to  me  desirable,  and  even  necessary  for  ray  suc- 
cess, was  a  regular  course  of  divinity  studies,  which  I  should  pursue 
without  interruption  for  several  years,  till  I  had  acquired  a  sufficient 
fund  of  knowledge  for  preaching.  The  brief  Methodistic  course  of 
Brother  Gassaway  was  to  study  and  preach,  and  preach  and  study, 
from  day  to  day.  It  was  several  weeks  before  I  could  be  brought  to 
acquiesce  in  his  opinion,  and  for  most  of  that  time  so  clearly  reason- 
able and  proper  did  it  appear  to  me  to  desist  from  all  pulpit  exercises 
till  I  should  have  qualified  myself  to  perform  them  in  a  maimer 
worthy  of  the  sacred  office,  and  it  was  a  point  so  closely  concerning 
conscience,  that  I  must  have  caused  my  excellent  friend  some  un- 
easiness. However,  his  patient  spirit  was  sufficient  for  the  trial,  and 
most  kindly  and  affectionately  did  he  argue  on.  One  point  which 
he  made,  and  a  capital  one,  I  thought  he  carried  against  me.  I  had 
supposed  two  years  to  be  necessary  for  the  study  of  divinity  before 
I  should  exercise  at  all  in  public,  and  that  the  qualification  gained 
for  more  effective  service  in  future  by  these  two  years  of  close  study 
would  more  than  compensate  for  the  loss  of  time  from  such  imperfect 
efforts  as  I  might  essay  in  the  meantime  on  his  plan  of  studying  and 
preaching,  and  preaching  and  studying.  And  the  point  he  made 
was,  as  to  the  qualification  to  be  gained  for  future  usefulness  at  the 
lapse  of  two  or  more  years,  by  the  one  course  or  by  the  other,  hold- 
ing it  probable  that  a  student  on  his  plan  would  become  a  better 
preacher  at  the  end  of  a  term  of  years  than  he  would  on  mine.  He 
admitted  that  on  ray  plan  he  might  learn  more  theology  and  be  able 
to  compose  a  better  thesis,  but  insisted  he  would  not  make  a  better 
preacher.  In  this  argument  he  insisted  much  on  the  practical 
character  of  preaching,  that  to  reach  its  end  it  must  be  more  than 
a  well-composed  sermon,  or  an  eloquent  discourse,  or  able  disserta- 
tion. It  must  have  to  do  with  men  as  a  shot  at  a  mark,  in  which 
not  only  the  ammunition  should  be  good,  but  the  aim  true.  The 
preacher  must  be  familiar  with  man  to  reach  him  with  effect.  And 
the  force  of  preaching  must  largely  depend,  under  the  blessing  of 
God,  on  the  naturalness  and  truthfulness  of  the  preacher's  postulates, 
arguing  to  the  sinner  from  what  he  knows  of  him,  the  necessities  of 
his  condition,  appealing  to  his  conscience,  and  recommending  the 
grace  of  God.     But  he  quite  overcame  me  with  this  final  remark. 


196  History  of  Methodism 

It  was  as  we  were  riding  along  that  dreary  sand-hill  road  in  Chester- 
field District,  leading  from  the  court-house  toward  Sumterville,  and 
I  seemed  more  than  usually  earnest  in  my  objections,  that  after  quite 
a  speech  on  my  side  of  the  question,  he  thus  answered  me  :  "Well, 
Billy,  it  is  only  supposition,  after  all  ;  and  if  you  are  called  to  preach, 
and  sinners  are  daily  falling  into  hell,  take  care  lest  the  blood 
of  some  of  them  be  found  on  your  skirts."  Sure  enough,  it  was 
only  "supposition."  The  true  question  was  as  to  usefulness,  not 
eminence ;  and  with  respect  to  that  matter,  at  least,  I  could  only 
suppose,  and  could  not  certainly  know,  that  it  might  be  better  for 
me  to  desist  from  my  present  course  and  adopt  another.  Here  then 
ended  that  difficulty  about  the  exclusive  study  of  divinity.  I  in- 
stantly gave  it  up,  and  thanked  my  friend  for  his  pains  and  patience 
with  me. 

Mr.  Gassaway  was  a  man  of  very  devotional  spirit; 
in  fact,  lie  carried  all  his  matters  in  prayer  to  God,  en- 
joying a  sweet  confidence  that  God  would  manage 
every  thing  for  him.  In  this  he  not  only  manifested 
a  humble,  child-like  spirit  of  prayer,  but  also  a  strong 
and  steady  faith  which  faltered  not  in  the  day  of  trial. 
When  traveling  the  circuit  which  then  embraced  the 
town  of  Camden,  a  very  powerful  and  extensive  work 
of  grace  broke  out  in  the  community,  and  a  considera- 
ble number  of  persons  at  that  appointment  were  awak- 
ened and  converted  to  God.  Among  these  was  a  Mrs. 
Fisher,  who  was  powerfully  converted  and  joined  the 
Church.  Her  husband  was  not  at  home  at  the  time 
of  his  wife's  conversion.  He  was  a  very  ungodly  man; 
and  when  he  returned  and  heard  of  what  had  taken 
place,  he  became  furious,  ordered  his  wife  to  take  her 
name  off  the  Church-book,  and  swore  he  would  cow- 
hide the  preacher  on  sight.  Many  of  Mr.  Gassaway's 
friends,  who  knew  the  violence  of  the  man's  temper, 
begged  him  to  keep  away  from  his  presence,  assuring 
him  that  from  their  knowledge  of  Fisher's  character 
they  had  no  doubt  he  would  carry  his  threat  into  ex- 


In  South  Cabolina.  197 

ecution.  According  to  the  preacher's  wont,  he  car- 
ried this  matter  to  God  in  prayer,  and  came  to  the 
conclusion  that  in  the  order  of  God  he  was  on  that 
circuit,  and  as  Camden  was  in  his  circuit,  it  was  his 
duty  to  go  there  and  preach,  and  leave  God  to  manage 
consequences.  At  the  appointed  time,  accordingly,  he 
was  in  his  place.  He  arose  to  preach,  and  there  sat 
Fisher  before  him  with  a  countenance  of  wrath  and 
storm,  and  a  cowhide  in  his  hand,  just  prepared  to  ex- 
ecute his  threat.  Mr.  Gassaway  gave  out  his  hymn, 
and  sung  it;  he  knelt  in  prayer,  and  God  was  with 
him.  He  arose  from  his  knees,  took  his  text,  and  pro- 
ceeded to  the  sermon ;  but  before  he  concluded  he  saw 
that  his  persecutor  was  yielding,  and  at  the  close  the 
angry  man,  with  an  aching  heart  and  streaming  eyes, 
knelt  and  cried  for  mercy  as  though  his  last  hour  was 
come.  It  was  not  long  before  he  was  happily  con- 
verted, and  united  with  his  wife  to  urge  their  way  to 
heaven,  and  became  one  of  Mr.  Gassaway's  warmest 
friends.  On  another  occasion  a  young  man  and  his 
sister  were  in  attendance  at  one  of  his  appointments 
in  the  low  country.  They  belonged  to  a  proud  and 
gay  family,  and  probably  came  to  the  Methodist  meet- 
ing-house that  they  might  find  some  sport.  It  pleased 
God  that  if  they  came  to  scoff,  they  should  remain  to 
pray.  The  word  of  God  took  effect  on  them  both; 
they  knelt  in  prayer,  and  before  the  meeting  closed 
they  were  both  powerfully  and  happily  converted. 
The  meeting  continued  long;  but  when  the  new  con- 
verts were  about  to  start  home,  they  begged  Mr.  Gas- 
saway to  accompany  them,  as  they  knew  their  parents 
were  proud  and  irreligious,  and  would  be  greatly  in- 
censed when  they  heard  what  had  occurred;  and  they 
thought,  if  he  should  accompany  them,  his  presence 


198  History  of  Methodism. 

would  break  the  first  fury  of  the  storm.  He  felt  deeply 
for  them,  but  circumstances  did  not  admit  of  his  go- 
ing with  them.  He,  however,  earnestly  commended 
them  to  God,  and  felt  sure  that  all  would  be  right. 
The  preacher  went  on  his  way,  and  when  he  came 
round  to  that  place  again  the  two  young  people  were 
there  accompanied  by  their  parents.  When  they  re- 
turned home  on  the  day  of  their  conversion  they  found 
the  old  people  on  the  door-steps,  looking  for  them,  for 
it  was  late.  The  young  man  fell  at  his  father's  knees, 
weeping,  and  told  the  whole  story;  the  daughter  threw 
her  arms  around  her  mother's  neck,  and  told  what  the 
Lord  had  done  for  her,  and  the  result  was  that  the  old 
people  melted  into  tears,  and  begged  their  children  to 
pray  for  them.  And  so  they  had  quite  a  little  camp- 
meeting  scene,  and  the  issue  was  that  both  the  parents 
were  converted,  and  resolved  to  go  with  their  children 
to  heaven.  In  relating  the  incident,  Mr.  Gassaway 
said:  "I  knew  it  would  be  so  that  day  when  I  prayed 
for  them,  and  was  not  at  all  surprised  to  hear  the  re- 
sult; for  such  feelings  as  I  had  in  that  prayer  never 
deceive  me."  (Bishop  Andrew.)  Mr.  Gassaway  con- 
tinued to  the  end  of  life  the  same  laborious,  zealous, 
and  holy  minister  of  the  gospel.  He  lived  to  a  mature 
old  age;  "and  he  died  full  of  faith  and  the  Holy 
Ghost." 


CHAPTER  IX. 


Not  in  the  tombs  we  pine  to  dwell, 
Not  in  the  dark  monastic  cell, 

By  vows  and  grates  confined ; 
Freely  to  all  ourselves  we  give, 
Constrained  by  Jesus'  love  to  live 

The  servants  of  mankind. 

(Charles  Wesley.) 

BY  the  plan  of  visitation  for  1789,  Bishop  Asbury 
preached  at  Green  Pond,  in  Marlborough  Dis- 
trict, February  3,  and  the  next  day  at  Beauty  Spot; 
thence  he  traveled  down  the  country  on  the  east  side 
of  the  Great  Pedee  River,  crossed  it  at  Port's  Long 
Ferry,  and  came  by  Georgetown  and  Wappetaw  to 
Charleston.  He  remained  in  the  city  from  Saturday, 
the  14th,  to  Tuesday,  the  24th,  preaching  to  the  peo- 
ple, making  out  his  plans,  and  arranging  his  papers 
for  the  two  Conferences  now  soon  to  be  held.  On  the 
last-named  day  he  set  out  for  the  Edisto  Circuit,  jour- 
neying up  the  south  side  of  Ashley  River.  "  Here," 
says  he,  "  live  the  rich  and  great  who  have  houses  in 
the  city  and  country,  and  go  backward  and  forward  in 
their  splendid  chariots." 

Dr.  Coke,  who,  by  previous  appointment,  was  to 
meet  Bishop  Asbury  in  Charleston,  landed  in  the  city 
about  three  hours  after  he  had  left,  and  by  extraordi- 
nary exertions  overtook  him  on  the  evening  of  the 
third  day,  at  Mr.  Bruten's,  and  became  his  companion 
through  the  remaining  part  of  the  journey.     In  trav- 

(399) 


200  History  of  Methodism 

ersing  the  wilds,  before  they  could  reach  the  seat  of 
the  second  Georgia  Conference,  they  found  themselves 
exposed  to  very  serious  difficulties  and  dangers.  Some- 
times they  were  compelled,  after  traveling  through 
the  day,  exposed  to  all  the  rigors  of  the  season,  to  take 
up  their  abode  in  houses  made  of  logs,  which  admitted 
through  their  crevices  the  piercing  spirit  of  the  north- 
ern breeze,  and,  after  obtaining  a  slender  repast,  to 
find  repose  on  the  unyielding  floor.  Sometimes  they 
missed  their  way  through  the  trackless  forest,  and  oc- 
casionally traveled  sixteen  or  eighteen  miles  without 
seeing  a  human  being  but  themselves — in  their  prog- 
ress fording  many  deep,  rapid,  and  dangerous  rivers. 
Sometimes,  although  they  carried  provisions  with 
them,  they  could  not  find  it  convenient  to  take  any  re- 
freshment from  an  early  hour  in  the  morning  until 
night  had  gathered  her  sable  mantle  around  them.  To 
relieve  the  solitude  of  their  journeys  they  were  occa- 
sionally intercepted  by  large  congregations  that  as- 
sembled in  stated  places  to  wait  their  arrival.  To  these 
they  preached  the  word  of  life,  sometimes  in  houses, 
as  Bishop  Asbury  describes  them,  "  open  at  the  bot- 
tom, top,  and  sides;"  yet  much  success  seemed  to 
ci  own  their  labors.  The  scenery,  also,  with  which  they 
were  surrounded,  sometimes  appeared  romantic  and 
highly  picturesque.  Extensive  vistas,  expanded  wa- 
ters, towering  pines,  rustling  breezes,  the  flight  of 
birds,  and  the  starting  of  trembling  fawns,  all  con- 
spired to  impart  an  exhilarating  solemnity  to  their 
spirits,  and  to  raise  their  thoughts  from  nature  "up 
to  nature's  God."  On  one  occasion  they  found  them- 
selves illuminated  at  a  late  hour  of  the  night  by  the 
blaze  of  pine-trees  that  had  been  accidentally  set  on 
fire.     At  certain  seasons  of  the  year  the  planters  find 


In  South  Carolina.  201 

it  necessary  to  burn  the  decayed  grass,  the  dried 
leaves,  and  the  little  shrubs,  that  the  surface  of  the 
ground  may  be  prepared  for  approaching  vegetation. 
The  fire  thus  communicated  spreads  with  inconceiva- 
ble rapidity,  so  that  several  acres  are  almost  instantly 
covered  with  a  sheet  of  flame.  In  passing  by  the 
trunks  of  the  pine-trees,  the  fire  occasionally  seizes  on 
the  oozing  turpentine  that  exudes  from  their  sides. 
Pursuing  this  combustible  matter,  the  flame  mounts 
to  their  summits  and  spreads  along  their  branches, 
and  frequently  lodges  in  their  decayed  limbs,  so  that 
sometimes  the  forest  is  in  a  blaze. 

By  the  light  of  one  of  these  fires  Dr.  Coke  and 
Bishop  Asbury  traveled  while  pursuing  their  jour- 
ney through  the  forests  from  Charleston  to  Georgia. 
"  It  was,"  says  he,  "  the  most  astonishing  illumination 
that  I  ever  beheld.  We  seemed  surrounded  with  ex- 
tensive fires,  and  I  question  whether  the  King  of 
France's  stag-hunt  in  his  forest  by  night,  which  he 
has  sometimes  given  to  his  nobility,  would  be  more 
wonderful  or  entertaining  to  a  philosophic  eye.  I 
have  seen  old  rotten  pine-trees  all  on  fire ;  the  trunks, 
and  the  branches  which  looked  like  so  many  arms, 
were  full  of  visible  fire,  and  made  a  most  grotesque 
appearance." 

They  entered  Georgia  at  Augusta,  and  reached  Mr. 
Grant's,  in  the  county  of  Wilkes,  where  the  Confer- 
ence was  to  be  held  on  the  8th  of  March.  Having 
passed  through  the  business  with  order  and  unanim- 
ity, they  directed  their  hasty  steps  back  to  Charles- 
ton, riding  two  hundred  miles  in  five  days,  to  hold  the 
third  session  of  the  South  Carolina  Conference,  ap- 
pointed to  begin  on  Tuesday,  the  17th  of  March,  1789. 
They  found  the  work  of  God  in  a  prosperous  condition, 


202  History  of  Methodism 

■nine  hundred  and  seven  members  having  been  added 
t<  >  the  Church  during  the  preceding  year.  From  mobs 
they  met  with  no  riotous  molestation,  as  .at  the  last 
session,  but  the  public  newspapers  teemed  with  invec- 
tives of  the  most  virulent  nature,  and  the  bishops  were 
represented  as  men  who  were  attempting  to  subvert 
the  established  order  of  things.  But  "a  soft  answer 
turneth  away  wrath."  The  irritation  of  the  writers 
was  not  inflamed  by  the  replies  which  were  given,  so 
that  the  tempest,  having  spent  its  force,  a  general  calm 
succeeded,  and  peace  was  once  more  established. 

After  the  Conference,  Bishop  Asbury  visited  the 
Santee  and  Pedee  circuits,  traveling  one  hundred  and 
fifty  miles  within  the  first  four  days,  and  preaching 
four  sermons.  He  filled  appointments  at  Gibson's,  at 
Bradford's,  and  at  Rembert's,  and  preached  a  funeral- 
sermon  near  Statesburg.  He  served  the  congregation 
at  Jackson's,  and  discoursed  to  the  people  on  the  way 
to  Threadgill's  and  to  Handle's;  and  thus  continued 
on  to  McKnight's,  on  the  Yadkin,  the  seat  of  the  North 
Carolina  Conference. 

Richard  Whatcoat  and  Ira  Ellis  accompanied  Bish- 
op Asbury  in  his  visit  to  hold  the  fourth  Conference 
in  South  Carolina.  They  entered  the  State,  calling  at 
Beauty  Spot,  and  passing  down  through  Marlborough 
and  Marion,  crossed  the  Great  Pedee  at  Port's  Ferry, 
and  came  by  the  same  route  as  the  year  before  to 
Charleston.  The  session  was  opened  on  the  15th  of 
February,  1790,  and  the  business  was  conducted  in  great 
peace  and  love.  The  powers  of  the  Council  which 
convened  the  year  before,  and  which  was  expected  to 
meet  again,  in  lieu  of  a  General  Conference,  to  give 
uniformity  to  the  administration  o'f  the  Church,  were 
taken  into  consideration.     It  was  determined,  first,  to 


In  South  Carolina.  208 

invest  the  Council  with  authority  to  act  decisively  in 
all  matters  concerning  the  Cokesbury  College,  and  the 
printing  of  books;  second,  to  withhold  the  power  to 
make  new  canons,  or  to  alter  old  ones,  without  the 
consent  of  the  Conference;  so  that  whatever  was  done 
on  this  head  should  come  in  the  shape  of  advice  only. 
It  was  furthermore  resolved  to  establish  Sunday- 
schools  for  poor  children,  white  and  black.  And  the 
following  minute  was  adopted,  viz.: 

What  can  be  clone  in  order  to  instruct  poor  children  (white  and 
black)  to  read? 

Let  us  labor  as  the  heart  and  soul  of  one  man  to  establish  Sun- 
day-schools in  or  near  the  place  of  public  worship.  Let  persons  be 
appointed  by  the  bishops,  elders,  deacons,  and  preachers,  to  teach 
(gratis)  all  that  will  attend,  and  have  a  capacity  to  learn,  from  six 
o'clock  in  the  morning  till  ten,  and  from  two  o'clock  in  the  after- 
noon till  six  ;  where  it  does  not  interfere  with  public  worship.  The 
Council  shall  compile  a  proper  school-book  to  teach  them  learning 
and  piety. 

The  congregations  for  public  worship  were  favored 
with  quickening  seasons  and  lively  meetings;  several 
young  persons  came  under  awakenings.  The  reports 
from  the  several  appointments  showed  an  aggregate 
increase  of  six  hundred  and  thirty  members.  Mr. 
"Whatcoat  preached  every  night,  and  Bishop  Asbury 
twice  on  Sunday,  and  on  the  last  day  of  the  Confer- 
ence from  Jeremiah  xv.  19:  "If  thou  take  forth  the 
precious  from  the  vile,  thou  shalt  be  as  my  mouth." 
Says  the  Bishop,  in  his  journal: 

It  was  a  searching  season ;  several  spoke  and  prayed,  and  we  bad 
noise  enough.  The  evening  before  an  extract  of  sundry  letters  from 
New  York  and  Baltimore  was  read  in  the  congregation,  at  which 
saints  and  sinners  were  affected.  But  we  have  not  a  sufficient  breast- 
work. Our  friends  are  too  mute  and  fearful,  and  many  of  the  out- 
doors people  are  violent  and  wicked.     I  have  had  a  busy,  trviiw 


201  History  of  Methodism 

time  for  about  nine  days  past ;  and  I  have  hopes  that  some  hundreds 
in  this  city  will  be  converted  by  this  time  next  year. 

As  the  ensuing  Georgia  Conference  was  again  to  be 
held  at  Mr.  Grant's,  they  traveled  over  the  same  route 
as  the  year  before. 

Friday,  February  19.  We  rode  to  Edisto.  At  Giveham's  I 
preached  on  the  "  Great  Salvation."  There  appeared  to  be  atten- 
tion, and  some  were  affected. 

Saturday,  20.  Was  a  dry  time  at  Lynder's.  Brother  Whatcoat 
preached.     I  was  very  unwell  with  a  headache. 

Sunday,  21.  We  had  a  better  season  at  Cattle  Creek,  on  Malaehi 
iii.  1.  May  God  arise  to  help  these  people,  and  revive  and  work 
mightily  for  and  amongst  them  ! 

Monday,  22.  We  had  a  heavy  ride.  It  was  more  so  when  we 
came  to  preaching.  Poor  souls !  the  Antinomian  leaven  brings 
forth  death  here.  Some  appeared  hardened ;  others,  nevertheless, 
appeared  a  little  melted.     May  God  help  these  people ! 

Tuesday,  23.  We  found  people  of  another  spirit.  We  had  a 
large  congregation,  but  very  blind,  deaf,  and  dumb.  O  Lord,  can 
these  dry  bones  live?  I  spoke  very  close,  but  to  little  purpose. 
May  the  Lord  help  and  stand  by  the  preachers  who  labor  on  this 
side  Edisto!  • 

Wednesday,  24.     At  Chester's,  and  next  day  at  P 's,  there 

was  a  small  stir.  Some  have  been  awakened ;  but  they  lean  to  Cal- 
vinism, and  the  love  of  strong  drink  carries  almost  all  away.  My 
spirit  was  bowed  down  amongst  them.  I  spoke  a  little,  and  so  did 
Brother  Whatcoat,  We  appointed  a  night-meeting.  There  came 
only  two  men,  and  they  were  drunk. 

Friday,  26.  There  came  about  a  dozen  people  to  hear  us  at 
Treadwell's,  to  whom  Brother  Whatcoat  preached  on  "  The  works 
of  the  flesh"  and  "The  fruits  of  the  Spirit."  After  riding  thirty 
miles  through  heavy  sands,  we  came  to  Dr.  Fuller's.  I  am  strongly 
inclined  to  think  I  am  done  with  this  road  and  people.  They  pass 
for  Christians.  A  prophet  of  strong  drink  might  suit  them.  I  was 
clear  in  not  receiving  any  thing  without  paying  for  it. 

Saturday,  27.  Kocle  to  Campbelltown.  Since  Friday,  the  19th, 
we  have  ridden  about  one  hundred  and  sixty  miles. 

Sunday,  28.  1  preached  on  1  Timothy  i.  15.  I  had  a  very  still 
and  unfeeling  congregation.     The   inhabitants  of  this  little  town 


In  South  Carolina.  205 

(Campbelltown)  seem  to  be  sober  and  industrious ;  but  even  here  I 
found  some  drunkards. 

The  next  clay  they  crossed  the  Savannah  Elver  at 
Augusta,  and,  after  the  Conference  at  Grant's,  re- 
turned to  South  Carolina  through  Abbeville  and  Lau- 
rens, to  the  widow  Bowman's,  on  Reedy  River,  and 
crossing  the  Ennoree  River  at  Musgrove's  Mill,  passed 
up  the  country,  sounding  the  alarm  through  Spartan- 
burg, Rutherford,  and  Burke,  to  Mr.  White's,  on  John's 
River,  in  North  Carolina. 

Says  Mr.  Allen,  in  letters  to  Mr.  Wesley : 

At  the  Conference  in  Charleston,  1789,  I  -was  appointed  to  Georgia, 
where  I  spent  part  of  my  time.  I  had,  as  formerly,  large  congrega- 
tions, and  sometimes  very  lively  meetings.  But  the  appearance  of 
an  Indian  war  occasioned  me  to  spend  most  of  my  time  in  South 
Carolina  ;  and  as  it  was  nearly  similar  to  what  occurred  the  year  be- 
fore, I  shall  close  this  narrative  with  a  few  observations  on  the  year 
1790,  when  I  settled  at  Liberty  Hi II,. near  Augusta.  As  it  is  the 
close  of  those  eleven  years  which  I  have  devoted  to  the  work  of  the 
ministry,  I  shall  give  a  more  particular  account  of  places  and  cir- 
cumstances. In  the  year  1790,  whilst  I  was  in  Georgia,  it  pleased 
God  to  begin  a  gracious  work  in  and  about  Campbelltown,  which, 
when  I  removed,  greatly  revived.  Several  were  delivered  from  the  , 
bondage  of  corruption  into  the  glorious  liberty  of  the  children  of 
God.  There  were  also  a  number  who  began  to  feel  their  lost  condi- 
tion, both  in  Georgia  and  South  Carolina.  Mav  the  8th  I  attended 
a  quarterly-meeting  on  Saluda.  The  first  day  there  was  a  consider- 
able work  among  the  people ;  but  on  the  second  we  had  a  large,  at-  <? 
tentive  congregation,  to  whom  I  spoke  freely.  All  were  still,  and 
attended  to  what  I  said  till  toward  the  close  of  the  sermon,  when  the 
word  caused  a  trembling  and  weeping  in  the  whole  assembly.  Soon 
after  they  cried  for  mercy ;  and  the  poor  distressed  creatures  fell  on 
their  knees,  beseeching  us  to  pray  for  them,  which  we  did,  nor 
would  they  suffer  me  to  leave  them  without  promising,  if  possible, 
to  visit  them  again.  Some  found  mercy  and  peace  to  their  souls, 
and  others  were  under  deep  distress.  On  my  way  the  day  following 
I  preached  in  Edgefield  Court-house  to  a  very  considerable  number 
of  attentive  people,  to  whom  T  declared  the  oath  of  God,  that  he  hag 


206  His  ronr  of  Methodism 

no  pleasure  in  the  death  of  a  sinner.     Toward  the  conclusion,  one 
woman  sitting  on  a  lofty  seat  dropped  to  the  floor,  and  soon  after  a 
number  of  others  came  and  fell  on  their  knees,  crying  for  mercy, 
and  several  found  deliverance.     After  preaching  six  sermons  and 
riding  one  hundred  and  ten  miles  in  four  days,  I  preached  a  few 
times  round  about  in  my  neighborhood,  and  then  with  my  family  y  & 
set  out  for  Wilkestown  in  Georgia.     On  our  way  we  had  some  very  ' 
lively  meetings ;  but  most  of  all  on-  our  return  at  a  quarterly-meet- 
ing held  in  CjusrokeeCircuitj  South  Carolina,  where,  before  I  had 
preached  one-half  of  my  sermon,  my  voice  could  scarce  be  heard  for 
the  cries  of  some  and  rejoicing  of  others.     The  second  day  it  was 
more  so.     I  suppose  there  were  near  two  hundred  on  their  knees 
desiring  to  be  prayed  for.     The  number  of  those  who  found  salva- 
tion at  this  season  I  know  not.     Many  such  seasons  as  this  we  were 
favored  with  in  the  course  of  the  summer.     Monday,  June  the  7th, 
I   preached  a  funeral-sermon,  on  the  death  of  a  godly  friend,  to  a 
large  congregation.     The  people  were  deeply  affected,  and  just  be- 
fore I  concluded  more  than  one-half  of  the  congregation  drew  near, 
and  fell  on  their  knees  to  be  prayed  for.     It  was  a  very  solemn  sea- 
son indeed.     Tuesday,  the  8th,  I  preached  in  Campbelltown.     After 
1  had  concluded,  one  woman  damped  on  her  knees,  and  requested 
me  to  pray  for  her.     I  did  so;  and  as  soon  as  we  rose  her  husband 
began  to  praise  God  that  he  had  that  morning  found  the  Lord. 
Wednesday,  the  9tJL  I  preached  in  Georgia ;  where,  as  soon  as  I 
concluded,  a  young  lady  came  with  joy  and  told  me  that  three  days 
before  the  Lord  had  converted  her  soul  and  the  soul  of  her  little  sis- 
ter.    Now  my  soul  felt  as  in  days  past.     On  Friday,  the  11th,  I_set 
out  for  Burke  quarterly-meeting,  in  Georgia,  where,  on  Sunday,  the 
12th,  we  had  a  very  quickening  season.     The  whole   assembly  of 
hearers  were  dissolved  in  tears,  while  I  enforced  these  words,  "The 
eyes  of  the  Lord  are  upon  the  righteous,  and  his  ears  are  open  unto 
their  cry."     On  Sunday,  the  13th,  we  had  a  large  number  of  our 
friends  to  attend  the  love-feast  in  the  morning.     But  all  seemed  dull 
to  me  till  just  about  the  conclusion.     I  felt  a  desire  to  speak  to  th 
people,  and  in  a  few  minutes  a  flame  broke  out  in  a  most  rapid  man- 
ner ;  the  doors  were  opened  and  the  people  thronged  in  till  the  large 
church  could  receive  no  more,  but  there  was  room  enough  in  the 
hearts  of  the  people.     They  truly  looked  like  men  drunken  with  new 
wine ;  poor,  hardened  sinners  were  cut  to  the  heart,  and  some  that 
came  cursing  and  swearing  went  away  praising  and  glorifying  God. 
This  work  began  about  eleven  o'clock,  and  we  waited  more  than  an 


In  South  Carolina.  207 

hour  and  strove  to  quiet  them  that  we  might  preach  to  the  people, 
but  it  was  all  in  vain.  I  therefore  went  into  the  woods  and  preached 
to  about  one  thousand  hearers,  some  of  whom  we  left  on  the  ground, 
or  floor,  about  four  o'clock ;  and  I  was  informed  by  Brother  Hull 
(one  of  our  preachers  who  continued  with  them  after  my  departure) 
that  some  of  them  were  obliged  to  be  carried  home  by  their  neigh- 
bors. After  riding  twelve  miles  to  Captain  Walker's,  I  preached 
again,  and  the  same  power  attended  the  word.  I  was  assisted  by 
one  of  our  preachers,  and  the  people  never  broke  up  till  near  eleven 
o'clock  at  night ;  some  were  praising  God,  others  lamenting  their 
undone  condition.  The  same  divine  power  attended  our  quarterly- 
meeting  at  Campbelltown,  where  some  of  the  gay  were  brought  to 
their  knees  to  be  prayed  for.  On  the  27th  also,  at  the  Tabernacle, 
we  had  nearly  the  same  display  of  divine  power.  Many  were  the 
meetings  of  a  similar  kind  which  we  had  during  the  year.  Much 
more  might  be  said  on  this  pleasing  subject,  but,  being  much  hur- 
ried, I  must  conclude,  praying  that  the  work  may  still  increase  till 
the  knowledge  of  God  be  spread  through  the  whole  earth. 

Bishop  Asbury  extended  his  travels  in  all  directions, 
and  reentered  the  State  again  by  very  nearly  the  same 
route  pursued  in  1786.  Leaving  Lockwood's  Folly,  in 
North  Carolina,  February  7, 1791,  and  passing  through 
Horry  and  Georgetown,  after  resting  a  night  with 
his  friend  and  brother  Saint  Clair  Capers,  he  reached 
Charleston  on  the  15th,  to  be  in  readiness  for  the  fifth 
Conference,  which  was  to  convene  on  the  22d  of  this 
month.  His  soul  was  made  glad  by  the  mighty  change 
wrought  since  his  first  missionary  visit  made  ir  1785. 
"I  rejoice,"  said  he,  "to  find  that  this  desert  country 
has  gracious  souls  in  it.  O  how  great  the  change  in 
the  night  of  six  years !  We  have  now  many  friends, 
and  some  precious  souls  converted  to  God.  Glory  be 
to  the  Lord  most  high !  I  feel  power  to  bear  all  things, 
and  leave  events  to  God."  The  Little  Pedee  Circuit, 
where  he  gave  expression  to  his  exultant  feelings,  un- 
der the  efficient  labors  of  William  Gassaway  and  his 
faithful  predecessors,  was  then  leading  all  the  appoint- 


208  IF  is  tort  of  Methodism 

menta  in  respect  of  numbers,  having  an  aggregate 
membership  of  eight  hundred  and  twenty,  while  all  the 
preachers  were  in  readiness  to  report  to  the  Confer- 
ence a  total  membership  of  four  thousand  eight  hun- 
dred and  thirty-five,  and  a  total  increase  of  twelve 
hundred  and  seventy-seven  over  the  preceding  year. 
But  lest  he  should  be  exalted  overmuch,  there  was 
given  him  a  thorn  in  the  flesh.     He  says: 

Sunday,  13.  I  preached  (at  Georgetown)  a  plain,  searching  ser- 
mon, and  some  felt  the  word ;  but  it  is  a  day  of  small  things.  In  the 
afternoon  I  enlarged  on,  "How  shall  I  give  thee  up,  O  Ephraim  ?" 
The  wicked  youths  were  playing  without,  and  inattention  prevailed 
amongst  those  within.  I  was,  and  continued  to  be,  under  great  de- 
jection during  my  stay. 

Monday,  14,  Rode  forty  miles  to  Brother  Saint  Clair  Capers's, 
under  depression  of  spirits ;  and  here  I  received  letters  not  at  all  cal- 
culated to  relieve  me. 

Charleston,  Tuesday,  15.  I  went  to  church  under  awful  distress 
of  heart.  My  drooping  spirits  were  somewhat  revived  in  the  house 
of  God.     We  grow  here,  but  slowly. 

Thursday,  17.  I  had  a  small  congregation  of  whites.  I  feel  the 
want  of  religion  here ;  indeed,  the  gross  immoralities  of  the  place 
are  obvious  to  every  passenger  in  the  streets.  I  learn  that  in  Georgia 
preachers  of  other  denominations  have  had  high  disputes  with  ours. 
I  am  clear  that  controversy  should  be  avoided ;  because  we  have 
better  work  to  do,  and  because  it  is  too  common  when  debates  run 
high  there  are  wrong  words  and  tempers  indulged  on  both  sides. 

Sunday,  20.  I  read  prayers  in  the  morning,  and  Brother  Ellis 
preached.  In  the  afternoon  Brother  Askew  preached  his  farewell- 
sermon,  and  at  night  I  was  very  pointed  to  young  people  on,  "Re- 
member now  thy  Creator  in  the  days  of  thy  youth,  while  the  evil 
days  come  not,  nor  the  years  draw  nigh,  when  thou  shalt  say,  I  have 
no  pleasure  in  them."     (Ecclesiastes  xii.  1.) 

Wednesday,  23.  Long  looked-for  Dr.  Coke  came  to  town.  He 
had  been  shipwrecked  off  Edisto.  I  found  the  Doctor's  sentiments 
with  regard  to  the  Council  quite  changed.  James  O' Kelly's  letters 
had  reached  London.  I  felt  perfectly  calm,  and  acceded  to  a  Gen- 
eral Conference  for  the  sake  of  peace. 

Sunday,  27.     Dr.  Coke  preached  to  a  very  large  audience  in  the 


In  South  Carolina.  209 

evening;  the  poor  sinners  appeared  to  be  a  little  tamed.  I  was 
much  blessed  in  meeting  the  married  and  single  men  apart.  I  also 
met  the  married  and  single  women.  I  trust  there  has  been  good 
done  in  Charleston  this  Conference.  I  want  to  be  gone  into  the 
country  to  enjoy  sweet  solitude  and  prayer. 

Tuesday,  March  1.  At  night  I  made  my  last  effort  for  this  time, 
and  the  people  were  more  attentive.  I  let  out  freely  against  the 
races.  I  am  somewhat  distressed  at  the  uneasiness  of  the  people, 
who  claim  a  right  to  choose  their  own  preachers — a  thing  quite  new 
amongst  Methodists.  None  but  Mr.  Hammett  will  do  them.  We 
shall  see  how  it  will  end. 

Bishop  Asbury  left  the  city  March  2  for  the  fourth 
Georgia  Conference,  to  be  held  at  Scott's  Meeting- 
house, in  the  county  of  Wilkes,  March  16;  and  wish- 
ing to  visit  that  portion  of  South  Carolina  in  which  he 
had  not  heretofore  preached,  went  by  way  of  Jackson- 
borough,  Saltketcher,  and  Coosawhatchie,  finding  kind 
entertainment  at  Bonharn's,  Allen's  tavern,  Lani- 
bright's,  and  Stafford's,  and  crossed  the  Savannah 
Biver  at  Hudson's  Ferry.  Dr.  Coke  took  a  different 
route,  but  arrived  in  time  to  open  the  Conference  with 
a  sermon.  In  returning,  they  traveled  through  Abbe- 
ville and  Newberry,  Dr.  Coke  preaching  at  Ninety-six, 
and  Bishop  Asbury  at  Mr.  Finch's,  after  which  they 
passed  up  the  country,  through  Laurens,  Union,  and 
York,  to  visit  the  Catawba  Indians.  As  they  under- 
stood very  little  of  the  English  language,  the  Indians 
were  informed  by  an  interpreter  that  the  Bishops  in- 
tended to  preach  among  them  through  this  medium. 
To  this  they  consented,  and  a  rude  tent  was  accord- 
ingly erected  for  their  accommodation.  At  this  serv- 
ice most  of  the  tribe  attended;  but  they  did  not  appear 
to  be  interested  in  the  truths  that  were  delivered.  The 
principal  solicitude  which  they  expressed  was  to  pro- 
cure, if  possible,  some  military  assistance  from  the 
14 


210  History  of  Methodism 

whites  to  strengthen  their  forces  against  another  tribe 
with  whom  they  were  at  war.  "  Their  general,"  says 
Dr.  Coke,  "  who  is  a  tall,  grave  old  man,  walked  with 
a  mighty  staff  in  his  hand.  Around  his  neck  he  wore 
a  narrow  piece  (I  think)  of  leather,  which  hung  down 
before,  and  was  adorned  with  a  great  variety  of  bits  of 
silver.  He  also  had  a  silver  breastplate.  Almost  all 
the  men  and  women  wore  silver  nose-rings,  hanging 
from  the  middle  gristle  of  the  nose,  and  some  of  them 
had  little  silver  hearts  hanging  from  the  rings.  In 
general  they  were  dressed  like  the  white  people.  But 
a  few  of  the  men  were  quite  luxuriant  in  their  dress, 
even  wearing  mines  and  very  showy  suits  of  clothes 
made  of  cotton."  Their  habitations  he  represents  as 
appearing  not  uncomfortable,  being  far  superior  to  the 
cabins  of  the  Irish  peasantry.  Their  household  fur- 
niture was  rather  singular.  They  had  chairs  in  abun- 
dance, but  not  a  single  table  was  to  be  procured  from 
any  of  their  cottages.  It  was  intended  to  establish  a 
school  for  the  instruction  of  their  children.  But  this 
attempt,  like  many  others  that  have  been  made  to  civ- 
ilize savage  nations,  finally  proved  abortive.  Having 
taken  their  leave  of  the  Indians,  they  preached  at  the 
Waxhaw's  Church,  and  passed  on  through  Salisbury 
to  hold  the  Conference  at  McKnight's,  in  North  Car- 
olina. 

The  Conference  of  1791  is  memorable  for  the  schism 
in  the  Church  which  followed  it,  and  which  threatened 
for  a  time  almost  the  ruin  of  Methodism  in  Charles- 
ton. James  Parks,  who  was  admitted  on  trial  in  1788, 
had  developed  such  eminent  qualities  as  a  preacher, 
in  filling  three  prominent  appointments  in  North  Car- 
olina, that  Bishop  Asbury  had  brought  him  from  Salis- 
bury, and  put  him  in  charge  of  the  work  in  the  city. 


In  South  Carolina.  211 

William  Hammett,  who,  by  faithful  labor  and  patient 
endurance  of  persecution,  had  also  purchased  to  him- 
self a  good  degree  as  a  missionary  in  the  West  Indies, 
came  to  Charleston  with  Dr.  Coke,  after  the  business 
of  the  Conference  had  been  completed,  and  the  preach- 
ers were  in  readiness  to  enter  upon  their  new  work. 
He  clamored  for  the  appointment  which  had  been 
given  to  Mr.  Parks,  and  pursued  Bishop  As  bury  to 
Philadelphia  and  New  York,  with  "  a  wonderful  list 
of  petitioners  "  in  his  behalf.  Restless  under  a  firm 
administration  of  discipline,  he  accused  Bishops  As- 
bury  and  Coke  of  tyranny,  and  headed  a  secession 
from  the  young  Church  of  the  city.  His  popularity 
and  influence  enabled  him  to  secure  a  lot  of  land  on 
the  corner  of  Hasel  street  and  Maiden  Lane,  and  to 
erect  on  it  a  spacious  chapel,  with  an  adjacent  parson- 
age and  he  proceeded  to  organize  a  Church  of  his  own. 
He  called  his  chapel  Trinity  Church,  and  his  people 
"  Primitive  Methodists."  This  body  continued  a  dis- 
tinct Connection  till  after  the  death  of  their  leader. 
But  alas!  "man  is  born  to  trouble  as  the  sparks  fly 
upward;"  and  these  good  people  found  that  ecclesi- 
astical difficulties  followed  them  even  into  their  "  prim- 
itive "  asylum.  It  is  believed  that  their  highly  talent- 
ed leader  found  that  he  had  undertaken  a  task  to  which 
he  was  not  adequate — the  task  of  arranging  and  bind- 
ing together  the  discordant  materials  which  he  had 
gathered  from  the  Church,  and  from  the  world.  Suf- 
fice it  to  say  that  before  he  went  hence  he  had  his 
troubles  among  his  flock.  Many  of  them  returned  to 
the  fold  where  they  had  been  formerly  fed;  some  went 
to  other  Churches,  and  not  a  few  went  back  to  the 
world.  After  the  death  of  Mr.  Hammett,  the  congre- 
gation was  served  by  a  Mr.  Brazier,  who  had  formerly 


212  History  of  Methodism 

been  a  missionary  also  in  the  West  Indies.  This  gen- 
tleman, after  ministering  to  them  a  short  time,  con- 
cluded that  his  temporal  interests  might  be  better 
served  by  selling  the  church.  He  accordingly  bar- 
gained it  away  to  a  Protestant  Episcopal  clergyman. 
The  Protestant  Episcopalians  took  possession  of  it, 
built  pews  in  it,  and  had  it  dedicated  according  to 
their  forms.  But  the  original  trustees  were  not  dis- 
posed to  submit  tamely  to  these  proceedings.  A  law- 
suit was  the  consequence,  which  resulted  favorably  to 
the  trustees;  the  church  was  restored  to  them,  and  the 
congregation  was  served  sometimes  by  one,  and  some- 
times by  another,  until  at  length  they  remembered  the 
days  of  old,  and  invited  the  Methodist  preachers  to 
occupy  the  pulpit,  which  at  first  they  did  only  a  part 
of  the  time.  But  finally  an  amicable  arrangement 
was  made  by  which  they  became  identified  with  the 
Methodist  Episcopal  Church.  The  union  so  happily 
formed  has  been  most  graciously  cemented  by  God's 
blessing;  and  we  may  only  say  further  on  this  point 
that  all  the  churches  and  parsonages  built  by  the 
"Primitive  Methodists"  have  passed  to  our  own  use. 
(Bishop  Andrew.) 

Mr.  Hammett  built  a  second  church  in  the  city,  and 
his  party  erected  churches  in  Georgetown,  Savannah, 
and  Wilmington  in  North  Carolina.  William  Mere- 
dith had  charge  of  the  latter,  and  gathered  to  it  a  large 
congregation  of  blacks;  he  afterward  withdrew  from 
Hammett,  and  when  he  died,  in  1799,  left  his  church, 
parsonage,  and  society  to  the  care  of  the  Methodist 
Episcopal  Church.  Mr.  Hammett  died  in  1803,  about 
eleven  years  after  his  secession,  and  the  schism  be- 
came extinct. 

The  sixth  session  of  the  South  Carolina  Conference 


In  South  Carolina .  213 

began  Tuesday,  December  14,  1792,  in  Charleston. 
Bishop  Asbury  reached  the  city  on  the  11th,  by  very 
nearly  the  same  route,  through  Marlborough,  Marion, 
and  Georgetown,  traveled  in  1791.     He  says: 

Tuesday,  14.  I  preached  at  night  on  Luke  xxiv.  17,  "And  he 
said  unto  them,  What  manner  of  communications  are  these  that  ye 
have  one  with  another  as  ye  walk  and  are  sad?"  and  endeavored  to 
show  the  low  estate  of  the  interest  of  Christ  at  that  time.  In  our 
Conference  we  were  unusually  close  in  examination  of  characters, 
4pctrinej_  and  experience.  We  had  great  peace  and  some  power 
amongst  ns,  and  received  the  good  news  of  eighty  souls  converted  in 
Philadelphia,  and  of  a  revival  in  Connecticut.  I  preached  a  ser- 
mon to  the  preachers  on  2  Timothy  ii.  3 :  "  Endure  hardness  as  a 
good  soldier  of  Jesus  Christ." 

Saturday,  18.  I  received  an  abusive  anonymous  letter  (I  believe 
from  Mr.  S.)  on  several  subjects.  My  spirits  were  low ;  I  came  from 
my  knees  to  receive  the  letter,  and  having  read  it  I  returned  whence 
I  came.  I  judged  it  prudent  and  expedient,  and  I  think  I  was 
urged  thereto  by  conscience,  to  tell  the  people  some  things  relating 
to  myself.  I  related  to  them  the  manner  of  my  coming  to  America ; 
how  I  continued  during  the  war;  the  arrival  of  Dr.  Coke,  and  the 
forming  of  the  American  Methodists  into  a  Church;  and,  finally, 
why  I  did  not  commit  the  charge  of  the  society  in  Charleston  to  Mr. 
Hammett,  Avho  was  unknown,  a  foreigner,  and  did  not  acknowledge 
the  authority  of,  nor  join  in  connection  with,  the  American  Con- 
ference. 

Sunday,  19.  I  preached  on  Exodus  xxxii.  26:  "Who  is  on  the 
Lord's  side?"  Mr.  Mathews  sent  in  his  resignation.  For  certain 
reasons  we  were  led  to  pass  over  his  character,  but  we  were  wrong ; 
it  might  have  been  better  to  subject  it  to  scrutiny,  although  some 
grieved  at  his  going  from  us. 

He  "came  out  of  the  fire"  Monday,  20th,  and  went 
to  Georgia  by  way  of  Parker's  Ferry,  Lambright's, 
Maixer's,  and  Hudson's  Ferry  on  the  Savannah.  From 
Washington,  the  seat  of  the  Georgia  Conference  held 
March  1st,  he  returned,  accompanied  by  Hope  Hull 
and  Hardy  Herbert,  and  went  by  way  of  White  Hal] 
in  Abbeville,  Finch's  in  Newberry,  Odeli's  in  Laurens, 


214  History  of  Methodism 

and  Watters  in  Spartanburg,  to  North  Carolina.  From 
Mr.  Jackson's  by  way  of  Mr.  Blakeney's  on  the  waters 
of  Lynch's  Creek  in  Chesterfield,  Mr.  Horton's  near 
Hanging  Rock  in  Lancaster,  Mr.  Rembert's  in 
Sumter— "a  dear  brother,  kind  and  good,  rich  and 
liberal,  who  has  done  more  for  the  poor  Methodists 
than  any  man  in  South  Carolina  "—Mr.  Bowman's  near 
Santee,  and  Mr.  Browing's,  Bishop  Asbury  came  to 
hold  the  seventh  session  of  the  South  Carolina  Con- 
ference in  Charleston.     He  says:  • 

Sunday,  December  30.  Brother  Isaac  Smith  preached  in  the 
forenoon.  In  the  afternoon  I  said  a  little  on  Isaiah  ix.  6,  7:  "For 
unto  us  a  child  is  born,  unto  us  a  son  is  given,  and  the  government 
shall  be  upon  his  shoulder,  and  his  name  shall  be  called  Wonderful, 
Counselor,  The  mighty  God,  The  everlasting  Father,  The  Prince  of 
Peace.  Of  the  increase  of  his  government  and  peace  there  shall  be 
no  end,  npon  the  throne  of  David,  and  upon  his  kingdom  to  order  it, 
and  to  establish  it  with  judgment  and  with  justice  from  henceforth 
even  forever.  The  zeal  of  the  Lord  of  hosts  will  perform  this." 
The  blacks  were  hardly  restrained  from  crying  out  aloud.  O  that 
God  would  bless  the  wild  and  wicked  inhabitants  of  this  city!  I  am 
happy  to  find  that  our  principal  friends  have  increased  in  religion. 

January  3,  1793.  From  Wednesday,  December  26,  to  this  day, 
Sunday  excepted,  we  sat  in  Conference  in  this  city.  The  preachers 
reported  a  total  membership  of  four  thousand  seven  hundred  and 
thirty-one,  an  increase  of  fifty-three  over  the  preceding  year.  Wash- 
ington in  Wilkes,  the  seat  of  the  Georgia  Conference,  was  reached 
by  way  of  Augusta. 

Thursday,  10.  Met  our  dear  brethren  in  Conference.  We  had 
gieat  peace  and  union;  the  Carolina  preachers  came  up  to  change 
with  those  in  Georgia;  all  things  happened  well.  Bless  the  Lord, 
O  my  soul !  We  now  agreed  to  unite  the  Georgia  and  South  Caro- 
lina Conferences,  to  meet  in  the  fork  of  Saluda  and  Broad  rivers  on 
the  1st  of  January,  1794.    Our  sitting  ended  in  exceeding  great  love. 

From  Washington,  Bishop  Asbury  rode  the  whole 
length  of  Georgia  to  Savannah,  to  survey  the  field  of 
operations  occupied  in  the  beginning  by  the  Oxford 


In  South  Carolina.  215 

Methodists.  " I  reflect,"  says  he,  "upon  the  present 
ruin  of  the  Orphan  House,  and  taking  a  view  of  the 
money  expended,  the  persons  employed,  the  preachers 
sent  over,  I  was  led  to  inquire,  Where  are  they?  and 
how  has  it  sped?  The  earth,  the  army,  the  Baptists, 
the  (Episcopal)  Church,  the  Independents,  have  swal- 
lowed them  all  up  at  this  windmill  end  of  the  continent. 
A  wretched  country  this — but  there  are  souls,  precious 
souls,  worth  worlds." 

Crossing  the  river,  and  preaching  at  Black  Swamp 
and  Purysburg,  he  returned  by  Saltketcher  Bridge 
and  Parker's  Ferry  to  Charleston,  whence  after  spend- 
ing from  the  8th  to  the  21st  of  February  in  ministerial 
and  pastoral  labors,  he  passed  up  the  Santee,  Congaree, 
and  Broad  rivers,  to  hold  a  quarterly-meeting  across 
the  Pacolet  in  Union  Circuit.  "  There  were  no  elders 
present,"  he  writes.  "  I  preached  on  Ephesians  vi. 
10-18,  and  felt  great  dearth  among  the  people.  Sun- 
day, 17th,  we  administered  the  sacrament  and  held 
love-feast.  I  desired  Daniel  Asbury  to  preach,  and 
Brother  Gassaway  to  exhort  whilst  I  retired  to  write 
to  Isaac  Smith,  desiring  him  to  take  the  presidentship 
of  Union,  Catawba,  Little  Pedee,  Great  Pedee,  Anson, 
and  Santee  circuits." 

In  due  time  Bishop  Asbury  came  back  by  way  of 
Mr.  Blakeney's  on  Lynch's  Creek,  Mr.  Horton's  at 
Hanging  Bock,  and  Mr.  Cook's  on  Broad  Biver,  in 
Fairfield,  to  Mr.  Finch's  in  Newberry,  to  hold  the 
eighth  session  of  the  South  Carolina  Conference,  and 
to  connect  with  it  the  Georgia  Conference  in  its  seventh 
session,  on  January  1,  1794.  About  thirty  preachers 
from  South  Carolina  and  Georgia,  including  members 
and  those  who  had  business  witli  the  United  Confer- 
ence, attended  and  "  were  straitened  for  room,  having 


210  History  of  Methodism. 

only  twelve  feet  square  to  confer,  sleep,  and  for  the 
accommodation  of  those  who  were  sick."  The  Bishop 
says: 

Wednesday,  January  1, 1794.  We  removed  Brother  Bruce — who 
was  attacked  with  dysentery — into  a  room  without  fire.  We  hastened 
the  business  of  our  Conference  as  fast  as  we  could.  After  sitting  in 
a  close  room  with  a  very  large  fire,  I  retired  into  the  woods  nearly 
an  hour,  and  was  seized  with  a  severe  chill,  an  inveterate  cough  and 
fever,  with  a  sick  stomach;  with  difficulty  I  sat  in  Conference  the 
following  day,  and  I  could  get  but  little  rest;  Brother  Bruce's  mov- 
ing so  frequently,  and  the  brethren's  talking,  disturbed  me.  Sick  as 
I  was,  I  had  to  ordain  four  elders  and  six  deacons,  never  did  I  perform 
with  such  a  burden.  I  found  I  must  go  somewhere  to  get  rest.  The 
day  was  cloudy  and  threatened  snow ;  however,  Brother  Reuben 
Ellis  and  myself  made  out  to  get  seven  miles  to  dear  old  Brother 
A.  Yeargin's  house.  The  next  day  came  on  a  heavy  fall  of  snow, 
which  continued  two  days,  and  was  from  six  to  ten  inches  deep. 

A  total  membership  of  six  thousand  six  hundred 
and  sixty-seven  was  reported. 


CHAPTER  X. 


My  talents,  gifts,  and  graces,  Lord, 

Into  thy  blessed  hands  receive, 
And  let  me  live  to  preach  thy  word, 

And  let  me  to  thy  glory  live ; 
My  every  sacred  moment  spend 
In  publishing  the  sinner's  Friend. 

(Charles  Wesley.) 

rriHE  following  appointments  were  made  for  the 
1  year  1794,  viz.:  Philip  Bruce,  elder;  Great  Pe- 
dee,  Enoch  George,  Josias  Handle;  Little  Pedee, 
Joseph  Moore;  Santee,  James  Jenkins;  Union,  Tobias 
Gibson  one  quarter,  William  McKendree,  Nicholas 
Watters;  Catawba,  William  Fulwood;  Charleston, 
Joshua  Cannon,  Isaac  Smith;  Bush  River,  Samuel 
Kisher;  Broad  River,  John  Clark,  Coleman  Carlisle; 
Saluda,  Abner  Henley;  Cherokee,  James  Tolleson; 
Washington,  John  Russell,  Richard  Posey;  Richmond, 
George  Clark,  John  King;  Burke,  Benjamin  Tarrant, 
James  Douthet;  Black  Swamp,  Jonathan  Jackson. 

The  name  of  Philip  Bruce  will  ever  hold  a  bright 
place  in  the  annals  of  Methodism.  He  was  born 
in  North  Carolina,  near  King's  Mountain,  December 
25,  1755.  His  grandfather  was  a  French  Protestant, 
and  fled  to  this  country  with  the  persecuted  Hugue- 
nots. The  family-name  was  originally  De  Bruise, 
but  was  corrupted  into  Bruce  by  a  Scotch  teach- 
er, from  whom  Philip  received  his  education.  He 
was  the  first  of  the  family  that  became  a  Methodist. 

(217) 


218  History  of  Methodism 

When  lie  was  quite  a  youth  the  pioneer  preachers 
reached  the  wild  region  of  his  home,  and  a  powerful 
revival  broke  out  under  their  preaching.  Many  were 
brought  to  God,  and  among  them  was  Philip  Bruce, 
who  was  soon  after  licensed  as  an  exhorter.  He  was 
present  at  the  battle  of  King's  Mountain,  but  as  he 
was  looked  upon  as  a  sort  of  chaplain  the  officers 
would  not  allow  him  to  go  into  the  engagement,  and 
he  was  left  with  the  sick  and  baggage.  In  person, 
Philip  Bruce  was  commanding.  He  was  tall,  perfectly 
straight,  very  grave  and  dignified  in  his  manners ;  his 
hair  was  black  and  worn  long,  his  visage  thin,  his 
complexion  dark,  and  his  eyes  bright  and  piercing; 
his  countenance  was  open  and  expressive,  his  features 
well  developed  and  indicative  of  a  high  degree  of  in- 
tellectual power.  In  the  pulpit  he  was  graceful  and 
impressive.  His  sermons  were  usually  short,  but 
powerful,  and  he  excelled  in  the  application  of  gospel 
truth.  His  appeals  were  often  irresistible.  The  esteem 
in  which  he  was  held  was  not  confined  to  his  own  Con- 
ference; it  is  stated  on  good  authority  that  twice  at  a 
General  Conference  he  came  within  three  votes  of  be- 
ing elected  Bishop.  Like  most  of  the  early  preachers, 
he  never  married.  It  is  said,  however,  that  at  one 
time  he  entertained  very  serious  thoughts  on  the  sub- 
ject, and  had  actually  selected  the  lady,  if  he  had  not 
broached  the  subject,  but  on  consulting  Bishop  Asbury, 
that  good  man  persuaded  him  to  remain  as  he  was. 
The  opposition  of  Bishop  Asbury  to  his  preachers'  mar- 
rying may  be  accounted  for  by  the  fact  that  few  consent- 
ed after  marriage  to  subject  their  families  to  the  priva- 
tions and  hardships  of  the  itinerancy.  He  thus  lost 
many  of  his  best  and  strongest  men  from  the  itinerant 
ranks.     A  tradition  has  floated  down  to  us  to  the  effect 


In  South  Carolina.  219 

that  on  a  certain  occasion,  when  he  heard  that  one  of 
his  favorites  in  the  "thundering  legion"  was  a  captive 
fast  bound  in  love's  golden  fetters,  he  exclaimed,  "I 
believe  the  devil  and  the  women  will  get  all  my  preach- 
ers! "  For  thirty-six  years  Philip  Bruce  stood  in  the 
front  rank  of  the  itinerancy.  Faithful  in  every  posi- 
tion, and  successful  in  every  field,  he  might  well 
adopt  the  motto,  "In  labors  more  abundant."  He 
lived  in  the  days  that  tried  the  souls  of  men,  and  from 
every  trial  he  came  forth  like  gold  well  refined.  Borne 
down  at  length  by  labors  and  by  the  weight  of  years,  he 
reluctantly  consented  to  be  placed  in  a  superannuated 
relation,  and  in  1817  his  name  disappeared  from  the 
effective  list.  The  closing  years  of  his  life  were  spent 
among  his  kindred  in  Tennessee.  Calmly  and  peace- 
fully he  descended  the  vale  of  life,  venerated  and  loved 
by  all  the  Church,  a  veteran  soldier  of  the  cross, 
patiently  awaiting  his  discharge  from  the  militant 
Church  on  earth,  and  his  call  to  join  the  triumphant 
host  beyond  the  flood  of  death.  He  died  on  the  10th 
of  May,  1826,  surrounded  by  his  friends,  at  the  house 
of  his  brother  Joel  Bruce,  in  Giles  county,  Tennessee. 
At  the  time  of  his  death  he  was  the  oldest  traveling 
preacher  in  the  Methodist  Episcopal  Church,  with  the 
exception  of  the  Eev.  Freeborn  Garrettson. 

Enoch  George  was  born  in  Lancaster  county,  in 
Virginia,  in  the  year  1767  or  1768,  but  which  of  the 
two  he  was  unable  to  determine,  because  the  family 
records  had  been  consumed  by  fire.  He  was  brought 
up  chiefly  among  Episcopalians,  and  was  accustomed 
to  sit  under  the  preaching  of  the  Eev.  Devereux  Jar- 
ratt,  of  Bath,  but  was  converted  to  God  through  the 
instrumentality  of  Mr.  Easter,  and  identified  himself 
with  the  Methodists,  whom  he  had  affected  to  despise. 


220  History  of  Methodism 

In  due  time  lie  was  thrust  into  the  ministry,  for  through 
diffidence  he  with  reluctance  obeyed  the  heavenly  call. 
He  traveled  first  with  the  Rev.  Philip  Cox,  who  was  at 
that  time  "book-steward,"  and  who  was  a  father  to 
young  George  at  this  critical  point  in  his  ministerial 
career.  In  introducing  him  to  Bishop  Asbury,  whom 
they  soon  met,  Mr.  Cox  said:  "I  have  brought  you  a 
boy,  and  if  you  have  any  thing  for  him  to  do,  you  may 
set  him  to  work."  Mr.  George  says:  "  Bishop  Asbury 
looked  at  me  for  some  time ;  at  length,  calling  me  to 
him,  he  laid  my  head  upon  his  knee,  and,  stroking  my 
face  with  his  hand,  said,  '  Why,  he  is  a  beardless  boy, 
and  can  do  nothing.'  I  then  thought  my  traveling  was 
at  an  end."  The  next  day  the  Bishop  accepted  his 
services,  and  sent  him  to  assist  Daniel  Asbury  in 
forming  a  circuit  on  the  head- waters  of  the  Catawba 
and  Broad  rivers,  in  the  South  Carolina  Conference. 
In  due  time  he  reached  his  field  of  labor  and  began 
his  work.  The  circuit  embraced  a  vast  extent  of  ter- 
ritory, and  some  of  the  highest  and  roughest  mount- 
ains in  the  United  States,  to  cross  which,  even  at  the 
most  favorable  season,  required  no  ordinary  resolu- 
tion and  perseverance.  When  he  saw  the  difficulties 
he  had  to  encounter,  his  courage  began  to  fail,  and  he 
had  even  formed  the  purpose  of  relinquishing  his 
work  and  returning  to  his  friends  in  Virginia.  In 
this,  however,  he  was  frustrated  by  his  colleague ;  and, 
as  a  last  resort,  he  wrote  to  Bishop  Asbury,  stating  to 
him  the  difficulties  and  necessities  of  his  situation, 
and  begging  that  he  would  transfer  him  to  some  other 
field  to  which  he  was  better  adapted.  The  good  Bishop 
replied  that  it  was  good  for  him  and  all  others  to  bear 
the  yoke  in  their  youth;  that  itinerant  labors  must  be 
hard  if  properly  performed;  that  it  was  better  for  him 


In  South  Carolina.  221 

to  become  inured  to  hardships  while  he  was  young, 
and  when  he  was  old  and  gray-headed  his  task  would 
be  easy.  With  this  answer  he  was  quite  satisfied,  and 
forthwith  resolved  that  he  would  not  shrink  from  oc- 
cupying any  field  which  the  providence  of  God  might 
assign  him.  Mr.  George's  name  appears  on  the  Min- 
utes for  the  first  time  in  1790,  when  he  was  admitted 
on  probation,  and  sent  to  Pamlico  Circuit,  in  North 
Carolina,  with  Henry  Ledbetter  in  charge.  The  next 
year  (1791)  he  was  appointed  to  Caswell  Circuit;  in 
1792,  to  Guilford;  in  1793,  to  Broad  Eiver;  in  1794,  to 
Great  Pedee;  in  1795,  to  Edisto;  in  1798,  to  the  South 
Carolina  District;  in  1797,  to  the  Georgia  District.  In 
consequence  of  failing  health,  he  was  called  northward 
by  Bishop  Asbury,  and  became  his  traveling  compan- 
ion. Finding,  in  1799,  that  his  strength  was  still  in- 
sufficient for  the  duties  of  the  itinerancy,  he  asked  and 
obtained  a  location,  resolved  not  to  burden  the  cause 
which  he  could  not  assist.  He  soon  reentered  the 
work,  but  was  obliged  in  1801  to  ask  a  second  time  for 
a  location.  After  resting  a  few  years — teaching  school 
and  visiting  the  Virginia  Springs—he  again,  in  re- 
stored health,  entered  with  joy  the  itinerant  ranks  in 
1803,  and  never  ceased  to  travel  till  death. 

At  the  General  Conference  held  in  Baltimore,  in 
1816,  Bishop  Asbury  having  died  a  short  time  before, 
and  Bishop  McKendree  being  too  feeble  to  attend  to 
all  his  official  duties,  while  the  itinerant  field  was  con- 
stantly enlarging,  it  was  resolved  to  elect  two  new 
bishops.  Messrs.  George  and  Boberts  were  chosen, 
and  at  once  entered  their  new  field  of  labor.  Bishop 
George,  in  journeying  from  one  Conference  to  another, 
was  accustomed  to  preach  as  often  as  opportunity  of- 
fered, and  he  frequently  delayed  his  tour  for  a  few 


222  History  of  Methodism 

clays,  or  turned  aside  from  the  course  he  had  marked 
out  for  himself,  to  be  present  at  a  quarterly  or  a  camp 
meeting.  While  his  administration  at  the  Conferences 
was  unusually  acceptable,  his  preaching  everywhere 
attracted  great  attention,  and  some  of  his  pulpit  efforts 
on  these  tours  are  represented  as  having  been  sur- 
passingly eloquent.  The  Rev.  Samuel  Luckey  thus 
describes  his  preaching  on  a  pleasant  Sabbath  morn- 
ing in  June,  1816,  in  John  Street  Church,  New  York: 
"  The  subject  of  the  discourse  was  the  conquest 
which  Christ  had  achieved  over  sin  and  death.  He 
announced  his  text — '  When  he  ascended  up  on  high, 
he  led  captivity  captive ' — and,  from  the  moment  he 
uttered  it,  had  complete  command  of  his  audience. 
The  picture  he  drew  of  sin,  and  the  desolations  it  has 
wrought,  was  truly  terrific.  Like  a  mighty  cataract, 
he  rushed  on  with  constantly  increasing  impetuosity, 
till  every  nerve  that  had  braced  itself  to  resist  was  un- 
strung, and  his  hearers  seemed  passively  to  resign 
themselves  to  an  influence  which  was  too  strong  for 
them.  At  a  felicitous  moment,  when  the  feelings  of 
his  audience  would  bear  to  be  directed  into  a  different 
channel,  he  exclaimed,  in  the  language  of  holy  tri- 
umph, and  in  a  manner  and  tone  peculiar  to  himself, 
'But  Redemption  smiled,  and  smiled  a  cure! '  His  train 
of  thought  was  now  changed,  but  the  power  of  his  elo- 
quence was  not  at  all  diminished.  Sin  had  been  per- 
sonified as  the  tyrant-monster,  swaying  his  demon- 
scepter  over  our  race,  and  death  in  his  train,  dragging 
the  conquered  millions  to  their  dark  abode.  A  might- 
ier than  these  was  now  introduced — the  sinner's  Friend, 
and  the  Conqueror  of  death.  He  came  to  destroy  the 
works  of  the  devil,  and  to  delive'r  those  who,  through 
fear  of  death,  were  all  their  life-time  subject  to  bond- 


In  South  Carolwa.  222 

age.  The  risen,  ascended  Saviour  was  represented  as 
coming  up  from  the  empire  of  death,  having  seized  the 
tyrant  upon  his  throne ;  and  then  as  triumphantly  pass- 
ing the  portals  of  heaven,  amidst  the  acclamations  of 
heaven's  shining  hosts.  The  description  was  so  vivid 
as  to  be  almost  overwhelming.  The  audience,  which 
had  just  before  seemed  like  a  terror-stricken  multi- 
tude, almost  within  the  very  grasp  of  the  destroyer, 
now  exhibited  countenances  relumed  with  returning 
smiles.  The  whole  assembly  was  actually  in  a  com- 
motion. As  the  speaker  poured  forth,  in  strains  of 
highly  pathetic  eloquence,  the  most  awful  and  de- 
lightful truths  of  God's  word,  and  struck  at  every  turn 
some  sympathetic  chord  in  the  hearts  of  his  audience, 
it  really  seemed  as  if  the  very  fountains  of  feeling 
throughout  the  whole  assembly  were  broken  up." 

"I  wish,"  says  the  Rev.  Charles  Giles,  "I  could 
give  the  reader  his  sermon,  preached  at  the  General 
Conference  of  1820,  with  all  its  beauty,  power,  and 
eloquence;  but  it  is  beyond  my  reach.  Near  the  close, 
as  he  was  bringing  the  strong  points  in  his  discourse 
together,  that  their  united  strength  might  impress 
the  assembly  effectually,  he  produced  a  climax  the 
most  sublime  and  thrilling  I  ever  heard.  He  ascended 
from  thought  to  thought  in  his  towering  theme,  like 
an  eagle  soaring  and  wending  up  the  distant  sky.  I 
heard  with  admiration,  and  almost  trembled  to  see 
him  rising  to  such  a  fearful  eminence.  Several  times 
I  imagined  that  he  could  go  no  higher,  but  he  would 
suddenly  disappoint  me.  At  the  very  point  where 
imagination  fixed  his  return  he  seemed  to  inhale  new 
fire,  and  soared  away  on  the  wing  of  thought  again; 
then  higher  and  higher  still,  till  it  seemed  that  his  in- 
spiration would  become  his  chariot,  and  by  the  grasp 


224  It  is  tohy  of  Methodism 

he  held  on  the  enchained  assembly,  would  take  us  all 
with  him  to  the  third  heaven.  Some  of  the  hearers 
appeared  motionless  as  statues,  absorbed  in  thought, 
and  charmed  with  the  grand  scene  before  them,  while 
strong  emotions  were  rolling  in  waves  through  the  ex- 
cited congregation;  and  as  the  man  of  God  was  about 
to  descend  from  his  lofty  elevation,  thrilling  shrieks 
burst  out  from  the  awakened  crowd  in  the  gallery. 
Immediately,  some  of  the  preachers  who  were  ac- 
quainted there  pressed  through  the  multitude  to  con- 
duct these  sighing  penitents  down  to  the  altar;  and 
soon  they  were  seen  weeping  and  trembling,  and  urg- 
ing their  way  along  to  the  consecrated  spot,  where  a 
prayer-meeting  was  immediately  opened  and  ardent 
supplications  offered  up  to  Heaven  in  their  behalf.  It 
is  believed  that  more  than  one  hundred  souls  were 
awakened  during  the  session  of  that  Conference.  Noth- 
ing could  be  calculated  more  effectually  to  touch  the 
feelings  of  the  human  heart,  to  wither  the  shoots  of 
pride  springing  up  in  it,  and  to  melt  down  its  hard- 
ness, than  was  the  strain  of  original  eloquence  which 
characterized  the  preaching  of  this  excellent  man. 
Originality  was  indeed  a  prominent  feature  of  his 
preaching.  Endowed  with  all  the  qualifications  which 
are  necessary  to  constitute  an  impressive,  natural  pub- 
lic speaker,  he  imitated  no  one,  and  drew  always  from 
his  own  resources.  The  ornaments  and  flowers  which 
embellished  his  sermons  were  not  gleaned  from  the 
fields  and  gardens  cultivated  by  any  scientific  master, 
but  were  the  natural  production  of  his  own  fertile 
mind.  His  style  was  a  mixture  of  the  sublime  and  the 
pathetic,  and  might  be  considered  alternately  a  very 
good  specimen  of  each  in  purely  extemporaneous 
productions.     To  ihe  rules  of  rhetoric,  or  the  arts  of 


In  South  Carolina.  225 

studied  eloquence,  lie  paid  little  regard;  but  if  the 
true  eloquence  of  the  pulpit  be,  as  Blair  defines  it, 
to  make  an  impression  on  the  people,  to  strike  and 
seize  their  hearts,  he  was  a  master,  and,  in  compari- 
son with  thousands  who  claim  to  be  such,  more  than 
a  master.  No  man  ever  succeeded  more  uniformly  to 
move  his  congregations  to  tears,  and  sometimes  even 
to  trembling  and  loud  cries,  than  did  Bishop  George. 

"  Bishop  George  was  a  man  of  great  humility.  He 
could  not  be  ignorant  of  his  own  powers  and  popular- 
ity as  a  preacher;  and  yet  I  never  knew  that  he  be- 
trayed, even  to  his  most  intimate  friends,  the  least  in- 
dication of  self-complacency,  but  always  seemed  more 
than  willing  to  be  ranked  with  the  most  ordinary  of 
his  brethren  in  the  ministry.  To  be  the  instrument  of 
advancing  his  Master's  cause  he  regarded  as  of  infi- 
nitely more  importance  than  to  enjoy  the  highest  meas- 
ure of  human  praise. 

"Bishop  George  possessed  a  sound  judgment  and 
great  energy  of  character.  His  labors  were  immense, 
and  his  duties  greatly  varied.  In  all  these  he  was 
prompt,  prudent,  and  successful  in  maintaining  order 
and  superintending  the  interests  of  the  Church.  His 
own  spirit,  deeply  imbued  with  true  piety,  and  always 
inclining  him  to  peace  and  good-will,  eminently  qual- 
ified him  to  harmonize  conflicting  minds,  and  soften 
the  asperities  which  controversy  often  generates.  In 
the  heat  of  debate,  when  the  spirit  of  brotherly  love 
seemed  to  be  somewhat  in  jeopardy,  a  young  man  arose 
to  express  his  decided  opposition  to  the  proposition 
under  discussion,  and  declared  himself  resolutely  de- 
termined not  to  go  a  step  with  the  friends  of  the  meas- 
ure, unless  it  was  essentially  mollified.  The  good  Bish- 
op seized  upon  the  brother's  mistake,  which  he,  in  the 
15 


22P>  History  of  Methodism 

heat  of  his  zeal,  did  not  perceive,  and  interrupted  him 
in  the  most  pleasant  manner — '  Good,  good,  brother,' 
said  he;  'that  is  just  what  it  wants;  pour  on  a  little 
oil;  it  will  go  easier;  let  it  be  mollified.'  The  effect 
was  what  might  be  expected :  all  asperity  of  feeling  at 
once  subsided. 

"  The  secret  of  Bishop  George's  eminent  usefulness 
as  a  Christian  minister  lay  chiefly  in  his  deep  and 
earnest  piety.  Amidst  all  his  cares  and  labors,  he 
never  neglected  his  private  devotions.  When  he  was 
deprived  of  the  privilege  of  the  closet,  by  the  restrict- 
ed circumstances  of  the  families  with  whom  he  so- 
journed, he  would  retire  to  some  grove,  and  seek  ont 
there  a  solitude  where  he  might  commune  with  his 
God.  Often,  when  traveling  with  him,  have  I  accom- 
panied him  in  the  twilight  of  evening,  or  in  the  dawn 
of  the  morning,  and  witnessed  the  fervor  of  his  devo- 
tions. He  seemed  fully  aware  that  without  that  love 
to  God  and  man,  which  can  be  kept  alive  only  by  con- 
stant watchfulness  and  prayer,  all  human  efforts  are 
but  as  sounding  brass  or  a  tinkling  cymbal. 

"Perhaps  the  most  marked  feature  in  Bishop 
George's  character  was  his  extreme  diffidence.  Al- 
though he  possessed  fine  colloquial  powers,  and  was 
ready  enough  to  bring  them  into  exercise  in  a  circle  of 
his  intimate  friends,  he  studiously  avoided  the  company 
of  strangers,  or  maintained  a  distant  and  reserved  man- 
ner, which  not  unf requently  left  an  unfavorable  impres- 
sion. No  persuasion  could  induce  him  to  leave  his 
chamber  to  mingle  in  the  social  circle,  whose  object 
he  suspected  to  be  merely  to  spend  an  hour  in  com- 
monplace conversation,  or,  what  he  dreaded  still  more, 
to  gratify  the  ancient  Athenian  propensity,  '  to  tell  or 
to  hear  some  new  thing.'     From  every  thing  of  this 


In  South  Carolina.  227 

kind  lie  instinctively  shrunk,  and  often  made  it  diffi- 
cult for  his  friends  to  offer  a  satisfactory  apology  for 
his  declining  to  see  company.  He  had  no  confidence 
in  his  qualifications  to  appear  as  might  be  expected  of 
him  in  circles  convened  principally  on  his  account,  and 
no  disposition  to  spend  the  brief  intervals  he  was  per- 
mitted to  enjoy,  amidst  his  excessive  labors,  in  this 
way.  'O  no,'  he  used  to  say;  'excuse  me  to  the  com- 
pany. Poor  old  man,  who  has  hardly  time  to  be  re- 
ligious— they  can't  wish  it.  And  then  he  must  be  the 
target  for  a  whole  platoon  of  question-mongers;  and 
his  old  shattered  brains  must  be  put  on  the  rack  to 
answer  them.  Do  excuse  me,  and  leave  me  to  my- 
self.' I  have  known  him  to  quit  the  family  circle, 
and  hasten  to  his  room  several  times  in  one  evening, 
when  it  was  announced  that  company  was  coming.  In 
one  case,  when  I  sent  a  friend  to  accompany  him  on  a 
journey  of  some  forty  miles,  and  directed  him  to  a 
highly  respectable  family,  who  would  expect  him  to 
dine  with  them,  he  absolutely  refused  to  call,  and  fin- 
ished his  journey  without  refreshment,  sus^jecting  that 
he  might  meet  a  degree  of  attention  and  ceremony 
that  would  be  burdensome  to  him.  Those  who  knew 
him  best  could  trace  this  kind  of  conduct  to  its  prop- 
er source,  as  many  others  probably  did  not.  '  Stop,' 
said  the  Bishop  to  me  (Rev.  John  Luckey),  when  he 
espied  a  New  England  farmer  on  his  horse  on  the  side 
of  the  road;  '  stop,  bub,  and  let  me  get  out;  for  I  per- 
ceive that  old  body  is  preparing  to  fire  a  platoon  of 
questions  at  me,  which  I  can  never  answer.'  I  of 
course  complied  with  his  request,  and  the  Bishop  was 
off  at  a  double-quick  step.  The  farmer  was  off  also, 
belaboring  his  old  nag's  sides  with  his  boot-heels, 
most  unmercifully.      The  Bishop,   looking   over   his 


228  II ix tory  of  Methodism 

shoulder,  perceived  the  increasing  speed  of  his  perse- 
cutor. The  Bishop  traveled  still  faster,  but  all  to  no 
purpose;  his  tormentor  was  close  upon  his  track;  there 
seemed  to  be  no  way  of  escape;  he  must  be  made  pris- 
oner, for  the  enemy  was  upon  him,  and  about  to  open 
his  battery  and  shoot  his  questions  at  him,  which  he 
feared  more  than  some  men  do  arrows  and  bullets. 
Just  as  he  thought  he  must  surrender,  when  there  ap- 
peared  to  be  no  hope  and  no  alternative^  an  unf  enced 
thicket  came  in  view.  Hope  sprung  up  in  the  Bish- 
op's bosom,  and  he  darted  into  the  thicket  with  the 
swiftness  of  a  hunted  hare,  and  was  soon  where  his 
pursuer  could  not  find  him.  While  the  Bishop  was 
rejoicing  that  he  had  thus  fortunately  made  his  escape 
and  found  a  refuge,  the  farmer  paused,  looked  cheap, 
and,  muttering  his  disappointment  in  monosyllables, 
passed  slowly  up  the  hill.  The  Bishop  positively  re- 
fused to  leave  his  asylum,  till  he  could  be  assured 
that  his  disappointed  pursuer  was  fairly  out  of  sight. 
When  he  was  satisfied  of  this,  he  consented  to  leave 
the  thicket,  to  which  he  was  so  deeply  indebted  for  his 
protection.  '  Did  I  not  tell  you,'  said  the  Bishop,  '  he 
was  preparing  to  catechise  me?  '  The  Bishop  added: 
'  It  is  very  annoying  to  me,  as  I  cannot  answer  their 
principal  questions,  which  generally  are  these:  First, 
Where  do  you  live  when  you  are  at  home?  Now,  the 
truth  is,  I  cannot  answer  this  question,  for  I  have  no 
home.  The  second  question  is,  How  old  are  you,  if 
I  may  be  so  bold?  This  question  I  cannot  answer,  as 
the  family  records  were  destroyed  at  the  commence- 
ment of  the  Revolutionary  War.  Therefore,  as  I  can- 
not answer  their  principal  questions,  neither  can  I 
others,  and  I  do  not  wish  to  be  perplexed  by  a  con- 
stant catechetical  course;  and  I  will  run  at  any  time, 


In  South  Carolina.  229 

if  I  can  only  avoid  such  tormentors.'  His  character- 
istic self -distrust  and  humility  prompted  him  to  avoid, 
as  far  as  possible,  every  occasion  of  notoriety.  He 
would  never  allow  his  name  to  be  used  in  a  newspa- 
per, if  he  could  prevent  it,  and  no  consideration  could 
induce  him  to  sit  for  his  portrait,  though  requested,  I 
think,  several  times  by  the  Conference  to  do  so. 

"  Bishop  George  had  never  the  advantage  of  a  lib- 
eral education;  but  his  fine  intellectual,  moral,  and 
religious  qualities  gave  him  great  influence  in  his  de- 
nomination, and  have  caused  his  memory  to  be  most 
respectfully  and  gratefully  embalmed." 

"  Bishop  George  has  gone  to  heaven,"  wrote  Wilbui 
Fiske  in  a  lady's  album  in  1828.  "  He  left  this  world 
for  glory  on  the  23d  of  August  last;  and  from  the 
known  tendency  of  his  soul  heavenward,  and  his  joy- 
ous haste  to  be  gone,  there  can  be  little  doubt  that  his 
chariot  of  fire  reached  the  place  of  its  destination 
speedily,  and  the  triumphant  saint  has  long  ere  this 
taken  his  seat  with  the  heavenly  company.  And  since 
he  is  gone,  the  owner  of  this,  to  whom  I  am  a  stranger, 
will  pardon  me  if,  upon  her  pages,  I  register  my  affec- 
tionate remembrance  of  a  man  whom  1  both  loved  and 
admired,  and  at  the  report  of  whose  death  my  heart 
has  been  made  sick.  I  loved  him,  for  he  was  a  man 
of  God,  devoted  to  the  Church  with  all  his  soul  and 
strength.  I  loved  him,  for  his  was  an  affectionate 
heart,  and  he  was  my  friend.  But  the  servant  of  God, 
the  servant  of  the  Church,  and  my  friend,  is  dead. 
I  admired  him,  not  for  his  learning,  for  he  was  not  a 
learned  man,  but  nature  had  done  much  for  him.  She 
had  fashioned  his  soul  after  an  enlarged  model,  and 
had  given  it  an  original  cast  and  an  independent  bear- 
ing; into  the  heart  she  had  instilled  the  sweetening 


230  History  of  Methodism 

influences  of  a  tender  sympathy,  and  infused  into  the 
sou]  the  fire  of  a  spirit-stirring  zeal,  sustained  by  a 
vigorous  and  untiring  energy;  but  to  finish  his  char- 
acter, grace  comes  in  and  renews  the  whole  man,  and 
the  Spirit  anointed  him  to  preach  the  gospel,  and 
the  Church  consecrated  him  to  be  one  of  its  bishops. 
He  superintended  with  dignity  and  faithfulness;  he 
preached  the  gospel  with  the  Holy  Ghost  sent  down 
from  heaven.  The  unction  that  attended  his  word 
was  not  merely  like  the  consecrating  oil  that  ran  down 
Aaron's  beard,  but  it  was  like  the  anointing  of  the 
Spirit  that  penetrates  the  heart.  He  preached  with 
his  soul  full  of  glory.  No  wonder,  then,  that  his 
dying-words  were,  '  I  am  going,  and  that 's  enough ! 
Glory!  Glory!'  Yes,  thou  triumphant  spirit,  that  is 
enough.  May  I  die  the  death  of  the  righteous,  and 
may  my  last  end  be  like  his  !  " 

Josias  Handle  was  admitted  on  trial  in  1791,  and 
devoted  the  whole  of  his  itinerant  life  to  the  South 
Carolina  Conference.  In  1799  he  was  forced  to  locate, 
but  reentered  in  1802,  and  was  abundant  in  labors  for 
seven  more  years,  the  last  three  of  which  were  given 
to  the  Ogeechee  and  Oconee  districts.  This  last- 
named  district  was  immense  and  perilous,  extending 
from  the  Oconee  to  the  Tombigbee  River,  over  an 
Indian  country  of  four  hundred  miles,  and  embracing 
the  field  occupied  by  Messrs.  Sturdevant  and  Burdge 
in  laying  the  foundations  of  the  Alabama  and  Missis- 
sippi Conferences.  The  noted  Lorenzo  Dow,  who  was 
converted  through  the  instrumentality  of  Hope  Hull, 
wandered  into  this  wilderness  in  1803  and  1804,  and 
preached  the  first  Protestant  sermon  on  the  soil  of 
Alabama.  Mr.  Handle  was  a  la'borious  and  successful 
pioneer  preacher,  and  his  retirement  from  the  regular 


In  South  Carolina.  231 

work  was  deeply  felt  by  the  Conference.  He  was  on 
the  committee  in  the  General  Conference  of  1808  that 
framed  the  report  for  a  delegated  General  Conference 
in  1812.  He  located  a  second  time  in  1809,  and  re- 
moving to  the  territory  of  Illinois,  occupied  a  high 
place  among  the  people  because  of  his  usefulness  as 
a  preacher  and  citizen,  and  died  in  holy  triumph  in 
1824. 

Joseph  Moore  was  born  in  Virginia  in  1767.  In 
his  childhood  his  parents  removed  to  Rutherford 
county  in  North  Carolina.  He  enjoyed  the  advantages 
of  early  religious  training,  and  in  youth  became  the 
subject  of  divine  grace.  He  was  licensed  to  preach 
in  his  nineteenth  year,  and  five  years  afterward  was 
admitted  into  the  traveling  connection,  and  became 
one  of  the  pioneers  of  Southern  Methodism.  He  was 
appointed  in  1791  to  Pamlico  Circuit  in  North  Car- 
olina; in  1792,  to  Yadkin;  in  1793,  to  Union;  in  1794, 
to  Little  Pedee;  in  1795,  to  Washington,  in  Georgia; 
in  1796,  to  Broad  River.  During  the  ten  following 
years  he  filled  appointments  in  North  Carolina  and 
Virginia,  and  in  1806  asked  and  obtained  a  location. 
In  1826  he  reentered  the  South  Carolina  Conference, 
and  was  appointed  to  the  Lincoln  Circuit;  in  1827,  to 
Pedee;  in  1828,  to  Sandy  River;  in  1829,  to  Reedy 
River;  in  1830,  to  Lynch's  Creek;  in  1831,  again  to 
Reedy  River;  in  1832,  to  Hollow  Creek;  in  1833,  to 
Saluda;  in  1834  he  was  supernumerary;  in  1835  with- 
out an  appointment  at  his  own  request;  in  1836  he 
was  superannuated,  and  held  that  relation  until  death 
released  him  from  his  toils  and  sufferings.  Whether  as 
a  traveling  or  local  preacher,  he  sustained  the  char- 
acter of  a  workman  that  needeth  not  to  be  ashamed. 
Though  athletic  in  body  and  vigorous  in  mind,  yet 


232  History  of  Methodism 

both  failed  him  under  protracted  years  of  toil  and 
disease.  His  worn-out  body  sleeps  in  a  peaceful  grave 
in  Edgefield  District,  and  his  sainted  spirit  has  flown 
to  its  home  in  the  skies.  He  died  in  peace,  on  the 
14th  of  February,  1851,  in  his  eighty-fifth  year,  hav- 
ing been  sixty-seven  years  a  worthy  member  of  the 
Church,  and  about  sixty-five  an  effective  minister  of 
the  gospel  of  Christ. 

Servant  of  God,  well  done ! 

Rest  from  thy  loved  employ; 
The  battle  fought,  the  vict'ry  won, 

Enter  thy  Master's  joy. 

James  Jenkins  was  one  of  the  links  which  connected 
the  preachers  of  the  present  generation  with  the  pio- 
neers of  Southern  Methodism.  He  was  received  on 
probation  into  the  South  Carolina  Conference  in  1792, 
and  appointed  to  the  Cherokee  Circuit;  in  1793,  to 
Oconee;  in  1794,  to  Santee;  in  1795,  to  Broad  River, 
and  for  the  third  quarter  to  Edisto ;  in  1796,  to  Great 
Pedee;  in  1797,  to  Washington,  in  Georgia;  in  1798, 
to  Bladen,  in  North  Carolina;  in  1799,  to  Edisto;  in 
1800,  to  Santee  and  Catawba;  in  1801,  presiding  elder 
of  the  South  Carolina  District;  the  three  following 
years,  presiding  elder  of  the  Camden  District;  in  1805, 
superannuated;  in  1806,  located.  He  reentered  the 
Conference  in  1812,  and  was  appointed  to  the  Wateree 
Circuit;  in  1813,  again  located.  From  1831  to  1847 
his  name  stood  on  the  superannuated  list  of  the  South 
Carolina  Conference.  Mr.  Jenkins  was  tall  and  com- 
manding in  person,  with  a  face  even  in  old  age  ex- 
pressive of  great  courage  and  energy,  and  a  voice,  till 
impaired  by  long  use,  clear  and  trumpet-toned.  He 
was  known  among  the  people  by  the  name  of  "  Thun- 
dering Jimmy  "  and  "  Bawling  Jenkins."    His  preach- 


Ix  South  Carolina.  233 

ing,  however,  was  far  from  being  mere  sound  and  fury, 
signifying  nothing;  when  he  thundered  from  the  pul- 
pit, there  was  the  lightning-stroke  of  conviction  among 
the  people;  when  he  called  aloud  upon  the  wicked  to 
forsake  their  ways  and  spared  not,  there  was  the  ac- 
companying power  of  conversion.  "In  1801,"  says 
Dr.  Lovick  Pierce,  "  the  Edisto  Circuit  was  extended 
as  far  as  to  Edgefield.  With  great  difficulty  James 
Jenkins  obtained  leave  to  preach  in  my  uncle's  dwell- 
ing-house, which  was  about  a  mile  from  my  father's 
residence.  My  brother  (Reddick)  and  myself  asked 
permission  to  go  to  my  uncle  Weatherby's  and  Jiear 
Mr.  Jenkins.  He  preached  with  a  tone  and  manner, 
and  power  and  spirit,  that  were  perfectly  new  to  us, 
and  everybody  else  that  happened  to  be  out  on  the 
occasion — as  the  voice  of  an  angel  would  have  been. 
Indeed,  although  I  had  heard  something  that  was 
called  preaching  a  few  times  before,  yet,  without  any 
glorification  of  Methodism  or  Methodist  preachers, 
I  have  believed  from  that  day  to  this  that  it  was  the 
first  pure  sermon  that  ever  fell  on  my  ears.  I  re- 
member well  his  text,  Psalm  cxliv.  15:  '  Happy  is  that 
people  that  is  in  such  a  case :  yea,  happy  is  that  people 
whose  God  is  the  Lord.'  My  brother  and  myself  were 
both  deeply  convicted.  We  set  out  for  our  home;  it 
was  then  the  new  road  from  Augusta  to  Charleston, 
and  we  walked  one  after  the  other,  as  the  Indians  do 
in  their  natural  track.  He  did  not  speak  to  me,  nor 
did.  I  speak  to  him.  He  had  been  very  anxious  to 
learn  how  to  play  cards,  and  I  opposed  it.  He  had  a 
deck  in  his  pocket,  but  on  reaching  home,  finding  a 
good  large  oak  fire  burning,  he  made  a  place  in  it  as 
if  to  roast  a  potato,  and  laying  the  cards  in  he  care- 
fully covered  them  up  with  the  hot  embers,  and  that 


234  History  of  Methodism 

was  the  last  of  the  cards.     Afterward  God  made  of 
him  the  best  and  truest  Christian  I  ever  knew."     Mr. 
Jenkins  was  'jealous  for  Zion  with   great  jealousy, 
and  he  was  jealous  with  great  fury;'  his  ministry  was 
emphatically  a  ministry  of  rebuke.     He  attacked  with 
boldness  sin  in  every  form,  and  in  every  place,  and  set 
his  face  as  Hint  against  every  thing  that  threatened  the 
purity  of  the  Church.     His  vigilant  supervision  of  the 
young  preachers,  and  his  prompt  correction  of  their 
errors,  caused  him  to  be  known  among  them  as  "  the 
Conference  curry-comb."     "Here"  (Sawney's  Creek, 
in  1§09),  says  Bishop  Capers,  "  lived  that  most  remark- 
able man  James  Jenkins,  whose  goodness  no  one  ever 
doubted,  but  whose  zeal  was  always  brandishing  in  the 
temple  a  scourge  of  not  very  small  cords,  as  if  for  fear 
that  some  one  might  be  present  who  did  not  love  the 
temple  well  enough  to  take  a  scourging  for  it,  and  who 
ought  therefore  to  be  driven  out;  and  in  full  faith  that 
the  more  men  were  beaten  the  better  for  them,  as  it 
would  make  them  more  humble  and  less  worldly-mind- 
ed.    His  was  the  first  house  I  entered  in  my  new  field 
of  labor  (his  first  circuit),  and  if  I  might  have  been 
driven  off  by  the  first  discouragement,  that  might  have 
been  my  first  and  my  last  appearance  in  that  quarter. 
I  seemed  to  be  younger,  greener,  and  a  poorer  pros- 
pect for  a  preacher  in  his  estimate  than  even  in  my 
own;  and  he  was  an  old  preacher,  and  withal  a  famous 
one.     That  first  introduction  to  the  responsibilities  of 
my  new  charge  was  after  this  sort:  'Well  have  they 
sent  you  to  us  for  our  preacher? '     'Yes,  sir.'    'What 
you?   and  the  egg-shell  not  dropped  off  of  you  yet! 
Lord  have  mercy  upon  us!     And  who  have  they  sent 
in  charge?'     'No  one,  sir,  but -myself.'     'What,  you 
by  yourself?     You  in  charge  of  the  circuit?     Why, 


In  South  Carolina.  235 

what  is  to  become  of  the  circuit?  The  Bishop  had 
just  as  well  have  sent  nobody.  What  can  you  do  in 
charge  of  the  circuit?'  'Very  poorly,  I  fear,  sir;  but 
I  dare  say  the  Bishop  thought  you  would  advise  me 
about  the  Discipline,  and  I  am  sure  he  could  not  have 
sent  one  who  would  follow  your  advice  more  willingly, 
Brother  Jenkins,  than  I  will.'  '  So,  so;  I  suppose  then 
I  am  to  take  charge  of  the  circuit  for  you,  and  you  are 
to  do  just  what  I  tell  you.'  'I  would  be  very  glad, 
sir,  to  have  you  take  charge  of  the  circuit.'  'Did 
ever!  What,  I,  a  local  preacher,  take  charge  of  the 
circuit?  And  is  that  what  you  have  come  here  for? 
Why,  man,  you  know  nothing  about  your  business. 
How  can  I  take  charge  of  the  circuit?  No,  no;  but  I 
can  see  that  you  do  it,  such  a  charge  as  it  will  be;  and 
if  I  do  n't,  nobody  else  will,  for  these  days  the  Disci- 
pline goes  for  nothing.'  And  he  groaned  deeply." 
Again:  "It  was  on  my  second  or  third  round,  that 
coming  to  Brother  Jenkins,  he  asked  me  in  his  usual 
earnest  manner  how  many  members  I  had  turned  out 
at  H.  meeting-house.  'None,  sir.'  'What,  do  you 
let  the  people  get  drunk,  run  for  the  bottle,  and  turn 
up  Jack,  and  keep  them  in  the  Church?  '  'My  dear 
sir,  I  hope  nobody  does  so  at  H. ;  I  am  sure  I  never 
heard  of  it.'  'A  pretty  piece  of  business,'  rejoined 
he;  'why,  at  Polly  H.'s  wedding,  a  whole  parcel  of 
them  ran  for  the  bottle,  and  old  J.  A.  held  it  and  got 
drunk  into  the  bargain.  And  now  you,  the  preacher 
in  charge,  come  here  and  tell  me  that  you  never  heard 
of  it,  though  I  can  hear  of  it  forty  miles  off.'  This' 
was  a  poser  for  me.  With  feelings  too  sad  for  society, 
I  took  the  earliest  hour  for  retirement.  My  bed  was 
in  an  upper  room,  the  floor  of  which  was  made  of 
loose  plank,  without  ceiling  of  any  kind  at  the  lower 


236  History  of  Methodism 

edges  of  the  joist,  which  might  have  obstructed  the 
passage  of  sound  from  the  room  below.  And  I  had 
not  been  long  in  bed  before  I  heard  my  kind-hearted 
sister  say:  'Q  Mr.  Jenkins,  you  do  not  know  how 
much  you  have  grieved  me ! '  '  Grieved  you,  Betsy,'  re- 
plied  he;  '  how  in  the  world  can  I  have  grieved  you?  ' 
'  By  the  way  you  have  talked  to  Brother  Capers.  I 
am  afraid  he  will  never  come  here  again.  How  can 
you  talk  to  him  so?'  'Why,  Betsy,  child,'  returned 
he,  '  do  n't  you  reckon  I  love  Billy  as  well  as  you  do  ? 
I  talk  to  him  so  because  I  love  him.  He  '11  find  peo- 
ple enough  to  honey  him  without  my  doing  it;  and 
he's  got  to  learn  to  stand  trials,  that's  all.'  Sister 
Jenkins  seemed  not  to  be  satisfied,  but  wished  to  ex- 
tort a  promise  that  he  would  not  talk  so  roughly  to 
me  any  more.  But  his  conscience  was  concerned  in 
that,  and  he  would  not  promise  it.  '  You  may  honey 
him  as  much  as  you  please,  but  I  go  for  making  him 
a  Methodist  preacher.'  'Well,  then,'  thought  I, '  it  is  a 
pity,  my  old  friend,  that  you  should  spoil  your  work 
by  not  tightening  your  floor.  You  might  as  well  have 
promised,  for  I  will  take  care  that  you  shall  not  make 
any  thing  by  the  refusal.'  The  next  morning  it  was 
not  long  before  something  fetched  up  the  unpleasant 
theme,  and  as  he  was  warming  into  the  smiting  spirit, 
I  looked  in  his  face  and  smiled.  'What,'  said  he, 
'  do  you  laugh  at  it  ?  '  'As  well  laugh  as  cry,  Brother 
Jenkins,'  I  returned;  'did  you  not  tell  Sister  Jenkins 
that  you  loved  me  as  well  as  she  did,  and  only  wanted 
to  make  a  Methodist  preacher  of  me  ?  I  am  sure  you 
would  not  have  me  cry  for  any  thing  that  is  to  do  me 
so  much  good.'  It  was  all  over;  he  joined  in  the  laugh, 
and  threw  away  his  seeming  ill-humor.  But  as  for 
the  matter  of  the  immoralities  at  H.,  it  turned  out  to 


In  South  Carolina.  237 

be  all  a  hoax.  Some  wag,  knowing  how  much  such  a 
circumstance  would  trouble  him,  probably  originated 
the  tale  just  for  that  purpose." 

At  a  protracted-meeting  in  one  of  the  larger  towns, 
a  talented  minister,  who  a  few  days  before  had  been 
married  to  a  most  excellent  young  lady  of  the  place, 
preached  a  carefully  prepared  sermon  to  a  large  con 
gregation — in  which  the  bride,  the  family,  and  divers 
friends  were  included — on  the  "  Frailty  of  man  and 
the  immutability  of  the  gospel,"  from  1  Peter  i.  24,  25. 
In  the  discourse,  which,  was  throughout  highly  rhe- 
torical and  excessively  ornate,  there  occurred,  in  par- 
ticular, a  passage  in  which  the  pyramids  of  Egypt 
were  made  to  stand  out  very  conspicuously  to  view. 
Mr.  Jenkins,  who  had  been  trained  in  a  widely  differ- 
ent school  of  homiletics,  and  who  had  been  requested 
to  close  the  exercises  after  him,  began  his  exhortation 
by  saying:  "Brethren,  the  hour  is  gone,  and  nobody 
profited.  I  should  like  to  know  what  the  pyramids  of 
Egypt  have  to  do  with  the  converting  of  souls.  Eire- 
Holy  Ghost — -power — is  what  we  want."  And  he  pro- 
ceeded to  criticise  in  unsparing  terms  of  severity  a  style 
of  preaching  so  revolting  to  his  taste,  and  so  foreign 
from  his  conception  of  the  proper  object  of  the  pulpit. 
Notwithstanding  the  mortification  on  the  one  side, 
and  the  merriment  on  the  other,  produced  for  a  time 
by  the  severity  of  his  strictures,  yet,  by  his  honesty 
of  purpose  and  earnestness  of  spirit,  which  all  were 
obliged  to  recognize,  he  brought  the  service  to  a  close 
amid  feelings  of  deepest  solemnity  and  awe  on  the  part 
of  the  congregation. 

During  the  session  of  one  of  the  Conferences,  Mr. 
Jenkins  felt  bound  by  his  conscience  to  make  com- 
plaint against  a  young  preacher  who  had  allowed  him- 


238  IT  is  toe  r  of  Methodism 

self  to  be  detained  with  a  wedding-party  after  the 
dancing  had  been  introduced.  The  young  brother 
pleaded  in  excuse  that  he  had  not  been  notified  before- 
hand that  there  was  to  be  dancing,  and  that  he  was 
imprisoned  in  a  room  from  which  there  was  no  way 
of  exit  without  going  through  the  hall  in  which  the 
dancing  was  going  on,  and  withal  the  door  was  kept 
fast  closed.  The  defense  was  not  at  all  satisfactory  to 
Mr.  Jenkins,  who  insisted  on  an  honest  application 
of  discipline,  on  the  ground  that  it  was  a  mil  on  the 
part  of  the  young  brother,  and  not  a  way  of  egress, 
that  was  wanting.  "  If  I  had  been  there,"  said  he, 
"  I  would  have  gotten  out  of  the  house  if  Satan  himself 
had  been  the  door-keeper." 

The  main  endowment  of  Mr.  Jenkins  was  a  large 
measure  of  the  "spirit  of  power;"  and  in  the  fullness 
of  this  spirit,  he  braved  the  scorn  and  allurements  of 
the  world  alike,  while  he  denounced  popular  vices,  or 
challenged  the  formalist,  or  pushed  his  searching 
probe  into  the  heart  of  the  hypocrite,  or  tore  off  the 
outward  decorations  of  the  "whited  sepulcher."  In 
doing  this,  he  may  not  at  all  times  have  been  discrim- 
inating in  his  analysis  of  character;  he  may  some- 
times have  wounded  unnecessarily  some  tender  con- 
science. But  who  ever  doubted  that  it  was  the  love 
of  Christ,  who  purchased  the  Church  with  his  own 
blood,  which  informed  and  animated  all  his  ministry 
of  rebuke,  however  terrible  ?  Indeed,  the  theme  he 
loved  more  than  all  others  to  dwell  upon  in  his  clos- 
ing years  was  the  theme  of  perfect  love.  The  rest- 
less, passionate,  toilsome  love  which  fired  the  energies 
of  his  youth,  and  flashed  up  in  the  latest  gleams  of 
thought  and  consciousness  on 'his  dying-couch,  was  a 
direct  endowment  from  heaven;  a  principle  engen- 


In  South  Carolina.  239 

derecl  in  his  bosom  by  the  vital  faith  which  united  him 
to  Christ  and  made  him  in  his  measure  emulous  of 
the  love  which  in  infinite  fullness  dwells  in  the  bo- 
som of  "  our  faithful  and  compassionate  High-priest," 
When  the  time  of  his  departure  came,  he  hailed  the 
approach  of  death  not  only  with  composure,  but  with 
the  gush  of  indescribable  joy.  The  conqueror's  shout, 
so  familliar  to  his  lips  when  in  health,  lingered  upon 
those  lips  now  fast  losing  the  power  of  utterance. 
Along  with  this  triumphant  mood,  he  maintained  and 
manifested,  to  the  last,  a  remarkable  degree  of  that 
profound  self-abasement  so  often  observed  in  the 
dying-moments  of  the  most  eminent  and  useful  men. 
His  language  was:  "I  have  never  done  any  thing; 
don't  mention  these  things  to  me;  I  am  nothing  but  a 
poor,  unworthy  sinner,  saved  by  grace.  Christ  is  all; 
to  him  be  all  the  praise."  Without  a  struggle  or 
groan,  lie  fell  asleep  in  Jesus,  at  Camden,  in  South 
Carolina,  on  the  24th  of  January,  1847,  in  the  eighty- 
third  year  of  his  natural  life,  and  in  the  fifty-fifth  year 
of  his  ministry.  "  His  witness  is  with  God,  and  his 
record  on  high." 

William  McKendree  was  born  in  King  William 
county,  Virginia,  July  6,  1757;  converted  under  the 
ministry  of  John  Easter  in  1787,  and  the  next  year 
admitted  on  trial  in  the  traveling  connection.  He  was 
elected  and  ordained  a  bishop  in  Baltimore  in  1808, 
and  during  the  eight  following  years  acted  as  joint 
superintendent  with  Bishop  Asbury,  and  after  his 
death,  March,  1816,  shared  the  weight  and  responsi- 
bility of  the  office  with  Bishops  George  and  Roberts. 
It  was  said  by  Johnson  of  Edmund  Burke  that  if  any 
man  should  meet  him  under  a  tree  in  a  shower  of 
rain,  he  would  at  once  conclude  that  he  was  in  the 


240  History  of  Methodism 

presence  of  no  ordinary  man;  and  no  one,  learned  or 
unlearned,  ever  saw  Bishop  McKendree  under  any 
circumstances  without  being  struck  with  the  dignity 
of  his  personal  appearance.  He  was  about  the  com- 
mon height,  and  his  form  was  finely  proportioned. 
The  prominent  characteristics  of  his  mind  were  the 
power  of  analysis  and  the  faculty  of  drawing  correct 
conclusions.  He  was  not  a  classical  scholar,  and  yet 
there  never  appeared  in  the  Connection  a  finer  model 
as  a  preacher.  He  was  eloquent  in  the  true  sense  of 
the  term.  Few  men  ever  filled  the  pulpit  with  greater 
usefulness,  and  there  was  a  beautiful  simplicity  in  his 
sermons.  His  common  theme  was  the  love  of  God, 
and  in  so  persuasive  a  manner  did  he  commend  this 
love  to  the  hearts  of  his  hearers  that  he  never,  per- 
haps, preached  a  sermon  in  vain.  He  was  eminently 
qualified  to  fill  the  important  office  he  occupied  in  the 
Church.  It  could  boast  of  no  wiser  or  better  man. 
He  suffered  no  occasion  to  pass  without  recommending 
the  religion  of  his  Master,  and  fixed  in  the  mind  of 
all  with  whom  he  came  in  contact  a  remembrancer  of 
his  deep  and  unaffected  piety.  Prayer — solemn,  fer- 
vent prayer — was  the  element  in  which  he  moved  and 
had  his  being.  The  last  words  that  trembled  upon  his 
pallid  lips  thrilled  the  heart  of  the  Church,  as  they 
went  over  the  hills  and  valleys  where  the  good  Bishop 
had  traveled  and  preached.  They  inspired  the  min- 
isters everywhere  with  fresh  courage;  old  men,  lean- 
ing on  the  top  of  their  staves,  repeated  them;  youths 
in  their  prime  echoed  them ;  and  even  childhood  lisped 
forth  the  last  words  of  the  departing  Bishop:  "All 
is  well."  He  died  March  5,  1835,  and  now  sleeps  in 
peace  beside  Bishop  Soule  on  the  campus  of  Vander- 
bilt  University,  and  near  to  Wesley  Hall,  to  recall  to 


In  South  Cabolina.  241 

the  memory  of  successive  generations  of  young  preach- 
ers those  great  principles  of  character  and  usefulness 
which  have  rendered  the  names  of  both  immortal  in 
the  annals  of  Methodism. 

Nicholas  Watters  was  born  in  Maryland  on  the  20th 
of  November,  1739.  He  descended  from  an  ancient 
and  resj)ectable  family,  and  was  one  of  seven  brothers 
who  were  among  the  first  to  open  their  hearts  and 
houses  to  receive  the  Methodist  preachers  when  they 
came  into  Harford  county.  His  youngest  brother,  Will- 
iam "Watters,  was  the  first  American  preacher  who  en- 
tered the  traveling  connection.  Nicholas  Watters  was 
received  on  probation  in  1776,  and  besides  the  labors 
bestowed  on  Maryland  and  Virginia,  he  traveled  the 
Union,  Saluda,  and  Broad  River  circuits,  in  the  South 
Carolina  Conference,  and  was  stationed  in  Charleston 
in  1804,  where  he  died  of  the  yellow  fever  on  the  10th 
of  August,  in  the  sixty-fith  year  of  his  age.  He  was  a 
man  of  courage,  and  ready  in  conversation  upon  the 
things  of  God.  His  life  was  uniform,  his  temper 
gracious,  his  manners  simple  and  good,  and  his  dying- 
words  will  ever  cheer  the  hearts  of  his  brethren:  "I 
am  not  afraid  to  die,  if  it  be  the  will  of  God ;  I  desire 
to  depart,  and  to  be  with  Christ.  The  Church  will  sus- 
tain no  loss  by  my  death,  for  the  Lord  will  supply  'my 
place  with  a  man  that  will  be  more  useful.  Thanks  be 
to  God,  through  his  grace  I  have  continued  to  live  and 
to  labor  faithfully  to  the  end. 

Farewell,  vain  world,  I'm  going  home; 
My  Jesus  smiles  and  bids  me  come." 

Tobias  Gibson  was  born  in  Liberty  county,  in  South 

Carolina,  on  the  Great  Peclee  Eiver,  November  10, 

1771.     He  was  admitted  on  trial  in  1792,  and  after 

seven  years  of  laborious  service  in  the  South  Carolina 

16 


242  History  of  Methodism 

Conference,  volunteered,  in  1799,  to  go  as  a  missionary 
to  the  Natchez  settlement  on  the  Mississippi,  in  which 
field  he  continued  to  labor  until  his  death,  April  5, 
1804.  He  was  a  great  friend  of  Bishop  Asbury,  and 
in  return  had  his  warm  affection  and  unlimited  confi- 
dence. Mr.  Gibson  traveled  six  hundred  miles  to  the 
Cumberland  River,  and  taking  a  canoe  and  placing  his 
few  effects  on  board,  paddled  himself  out  of  the  Cum- 
berland into  the  Ohio,  and  taking  his  passage  for  six 
or  seven  hundred  miles  more  in  the  meandering  course 
of  the  Mississippi,  he  at  length  arrived  in  safety  at 
Natchez.  Four  times  he  traveled  by  land  through 
the  wilderness,  a  journey  of  six  hundred  miles  among 
various  savage  tribes,  from  Natchez  to  the  Cumberland 
settlement.  He  tasked  his  powers  of  labor  and  en- 
durance to  the  utmost  in  this  field,  occupied  by  him 
alone  until  1803,  when  the  Western  Conference,  before 
which  he  presented  himself  in  great  feebleness,  in 
response  to  his  urgent  application,  sent  to  his  assist- 
ance Moses  Floyd.  He  preached  his  last  sermon  on 
the  first  day  of  the  year  1804,  and  instead  of  shrink- 
ing from  the  approach  of  death,  anticipated  it  with 
joy,  in  the  full  confidence  that  it  was  to  bring  him  into 
the  immediate  presence  of  his  beloved  Saviour. 

He  did  not  possess  extraordinary  talents,  but  he  did 
have  extraordinary  zeal,  and  the  most  heroic  devotion 
to  his  Master's  cause.  His  preaching  was  sensible, 
fervent,  and  impressive,  without  evincing  any  great 
logical  power,  or  being  embellished  by  a  splendid  or 
graceful  elocution.  His  grand  aim  was  to  bring  God's 
living  truth  in  contact  with  the  hearts  and  consciences 
of  those  whom  he  addressed,  and  if  this  purpose  were 
only  gained,  he  cared  little  .for  any  thing  besides. 
There  was  no  sacrifice,  however  great,  that  he  was  not 


In  South  Carolixa.  243 

ready  to  make — no  obstacle,  however  appalling,  that  he 
was  not  willing  to  encounter — in  order  to  sustain  and 
carry  forward  his  Master's  cause. 

James  Tolleson  was  also  a  native  of  South  Carolina. 
He  was  admitted  on  trial  in  1791,  and  labored  as  a 
traveling  preacher  between  eight  and  nine  years,  dur- 
ing which  time  he  filled  several  important  stations 
with  dignity  and  usefulness,  and  moved  in  the  circuit 
of  his  appointments  from  Georgia  to  New  Jersey. 
He  was  a  man  of  ability,  and  with  him  originated  the 
plan  of  a  delegated  General  Conference,  which  he 
proposed  and  advocated  in  May,  1800;  but  what  is  of 
infinitely  more  importance,  he  was  a  man  of  piety, 
and  uniform  in  his  religious  deportment.  He  died  in 
August,  1800,  of  the  malignant  fever,  in  Portsmouth, 
Virginia,  with  due  preparation  and  great  resignation 
of  mind,  manifesting  that  he  possessed  a  lively  sense 
of  his  acceptance  with  God. 

William  Fulwood  entered  the  traveling  connection 
in  1792,  and  after  rendering  acceptable  service  for 
four  years,  located  in  1796. 

Joshua  Cannon  was  admitted  on  trial  in  1789,  and 
continued  in  the  traveling  connection  about  nine  years, 
during  which  he  was  appointed  to  Charleston  and 
Georgetown  in  1791  and  1795,  respectively;  the  other 
seven  years  were  occupied  in  filling  prominent  ap- 
pointments in  North  Carolina  and  Virginia. 

Samuel  Kisher  was  in  the  traveling  connection 
twelve  years;  he  was  admitted  in  1793,  and  located  in 
1805.  His  first  three  years  were  given  to  the  South 
Carolina  Conference ;  the  remaining  nine  were  devoted 
to  North  Carolina  and  Virginia. 

John  Clark  traveled  in  South  Carolina  from  1791 
to  1796,  when  he  withdrew  from  the  Connection,  on 


244  History  of  Methodism 

account  of  slavery,  and  removed  to  Illinois.  He  was 
the  second  Methodist  preacher  in  that  territory,  being 
preceded  by  Joseph  Lillard,  who  entered  in  1793.  Mr. 
Clark  was  the  first  man  that  preached  the  gospel  west 
of  the  Mississippi  Kiver — in  1798. 

Abner  Henley  was  admitted  on  trial  in  1791,  and 
gave  two  years  to  the  Sonth  Carolina  Conference;  the 
remainder  of  his  itinerant  labors  were  devoted  to 
North  Carolina.  He  located  in  1796,  but  was  appoint- 
ed to  Salisbury  in  1800. 

John  Russell  entered  the  traveling  connection  in 
1789,  and  devoted  nine  years  to  South  Carolina,  and 
one  to  Virginia.    'He  located  in  1799. 

Richard  Posey  was  admitted  in  1794,  and  located  in 
1799.  His  itinerant  life  of  five  years  was  given  to  South 
Carolina. 

George  Clark  gave  nine  years  of  itinerant  labor  to 
the  South  Carolina  Conference,  entering  in  1792,  and 
locating  in  1801.  He  settled  in  Union  District,  and 
lived  to  an  advanced  age.  He  was  a  good  man,  char- 
acterized by  plainness  of  dress  and  manner,  though 
possessed  of  wealth,  and  did  much  to  advance  the  in- 
terests of  the  Church. 

John  King  was  admitted  in  1794,  and  located  in 
1803,  dividing  his  nine  years  of  itinerant  labor  be- 
tween the  Carolinas  and  Virginia. 

Benjamin  Tarrant  entered  in  1792,  and  gave  two 
years  to  the  Burke  Circuit  in  Georgia,  and  two  to  the 
Edisto  Circuit  in  South  Carolina.     He  located  in  1796. 

James  Douthet  was  admitted  on  trial  in  1793,  and 
located  in  1803.  He  gave  six  years  to  South  Carolina, 
one  to  Virginia,  and  three  to  North  Carolina. 

Coleman  Carlisle  joined  the  itinerancy  in  1792,  and 
was  sent  to  Broad  River  Circuit;  in  1793,  to  Tar  River; 


Tn  South  Carolina.  245 

in  1794,  to  Broad  Eiver.  At  the  end  of  this  year  he 
located;  but  in  1801  he  rejoined  the  Conference,  and 
was  sent  to  Broad  River;  in  1802,  to  Saluda;  in  1803, 
to  Sandy  River.  This  year,  compelled  by  domestic 
necessities,  he  again  located;  but  he  ]oved  the  itiner- 
ancy, and  whenever  he  could  leave  his  helpless  family 
to  travel,  he  did  so.  In  1819  he  again  joined  the  Con- 
ference, and  was  appointed  to  Bush  River  Circuit.  In 
the  latter  part  of  1823  he  finally  located;  not  from 
choice,  but  from  absolute  necessity.  "  I  have  known 
him,"  says  Mr.  Travis,  "after  returning  home  from 
preaching  several  miles  distant,  after  supper  to  take 
the  same  horse  (having  but  one)  and  plow  with  him  by 
moonlight  until  nearly  midnight,  and  then  go  off  next 
morning  to  his  appointments.  He  neither  owned  nor 
hired  servants."  He  was  a  very  popular  preacher, 
and  when  local  was  sent  for  far  and  near  to  preach 
funeral-sermons;  but  for  his  long  rides  and  good  ser- 
mons received  no  compensation.  He  endured  hard- 
ness as  a  good  soldier  of  Christ.  He  often  hungered 
and  thirsted.  He  labored,  working  with  his  own 
hands;  being  reviled,  he  reviled  not  again;  being  per- 
secuted, he  suffered  it;  being  defamed,  he  entreated. 
He  endeavored,  as  far  as  in  him  lay,  to  preach  Christ 
crucified  to  rich  and  poor,  to  white  and  colored,  to 
young  and  old.  The  day  of  judgment  will  reveal  many 
who  were  brought  home  to  God  and  to  glory  through 
his  instrumentality.     Peace  to  his  remains. 

Jonathan  Jackson  was  admitted  on  trial  in  1789,  and 
located  in  1815.  He  filled  some  of  the  most  important 
appointments  in  the  South  Carolina  Conference,  and 
fifteen  years  of  the  twenty-six  of  his  itinerant  minis- 
try he  was  a  presiding  elder.  "  He  was  one  that  could 
bear  acquaintance.     The  more  you  were  with  him,  the 


246  History  of  Methodism. 

more  you  were  brought  to  love  and  admire  him.  He 
was  emphatically  a  man  of  God.  His  piety  was  deep, 
his  fervent  zeal  was  governed  by  knowledge,  and  his 
walk  was  in  accordance  with  the  Bible.  His  preach- 
ing talents  were  not  the  most  brilliant,  but  his  ser- 
mons were  orthodox,  scriptural,  practical,  and  experi- 
mental; and  on  the  prophecies  of  Daniel  he  was  pro- 
found." (Travis.)  In  his  local  sphere  of  action  he 
was  still  the  same  untiring  and  persevering  servant  of 
God.  Just  before  his  death  a  preacher  present  asked 
him,  "Brother  Jackson,  do  you  know  me?  "  The  re- 
ply was,  "No."  Sister  Jackson  being  present,  the 
brother  asked  him  if  he  knew  his  wife.  The  answer 
was,  "No."  " Do  you  know  Jesus?  "  again  asked  the 
preacher.  "Jesus!  "  says  he;  "yes,  I  have  known  my 
Jesus  for  better  than  forty  years."  "Blessed  are  the 
dead  which  die  in  the  Lord."     (Revelation  xiv.  13.) 


CHAPTER  XL 


Thou  who  knowest  all  our  weakness, 

Leave  us  not  to  sow  alone; 
Bid  thine  angel  guard  the  furrows 

Where  the  precious  seed  is  sown, 
Till  the  fields  are  crowned  with  glory, 

Filled  with  yellow  ripened  ears — 
Filled  with  fruit  of  life  eternal 

From  the  seeds  we  sowed  in  tears. 

(Charles  Wesley.) 

BLADEN  Circuit  in  North  Carolina  was  formed 
in  1787  by  Daniel  Combs,  who  entered  the  trav- 
eling connection  the  same  year,  and  after  serving  the 
Huntingdon  Circuit,  in  Pennsylvania,  in  1788,  and  the 
Flanders  Circuit,  in  New  Jersey,  in  1789,  retired  from 
the  itinerant  work.  He  wras  succeeded  on  the  Bladen 
Circuit  in  1788  by  Thomas  Hardy,  who  wras  also  in 
the  first  year  of  his  itinerant  life,  and  who,  after  serv- 
ing the  Orange  Circuit,  in  Virginia,  in  1789,  desisted 
from  traveling.  As  the  result  of  these  twro  years  of 
faithful  labor  was  a  membership  of  only  thirty-five 
whites,  the  circuit — under  a  rule  adopted  by  the  Confer- 
ence in  1784,  to  discontinue  those  appointments  for  pub- 
lic preaching  which  did  not  improve,  but  still  to  meet 
the  societies — was  taken  from  the  list  of  appointments, 
and  the  societies  visited  by  the  preachers  from  the 
Little  Pedee  Circuit  until  1790,  when  it  was  restored, 
and  Methodism,  under  the  blessing  of  God  upon  tlio 
zealous  labors  of  Jonathan  Bird  and  his  successors 

(247) 


248  History  of  Methodism 

of  like  faith  and  patience,  achieved  a  gratifying  suc- 
cess. The  Bladen  Circuit  soon  came  to  embrace  in 
its  regular  appointments  the  entire  country  from  Long 
Bay,  in  South  Carolina,  to  the  Cape  Fear  River,  in- 
cluding Kingston  (Conwayboro),  Lumberton,  Eliza- 
beth, Smithville,  Old  Brunswick  Court-house,  and 
Wilmington.  The  numbers  in  society  constantly  in- 
creased; many  families  of  the  first  respectability  and 
influence  joined  the  Methodist  Church,  and  Bishop 
Asbury  became  highly  delighted  with  his  annual  visits 
to  this  portion  of  the  work.  The  settlements  on  the 
Cape  Fear  were  first  entered  by  the  preachers  on  the 
New  Hope  Circuit,  in  North  Carolina,  which  took  its 
name  from  a  creek  which  runs  through  Orange  county 
and  empties  into  Haw  River,  in  the  southern  part  of 
Chatham,  a  few  miles  above  its  junction  with  Deep 
River  to  form  the  Cape  Fear. 

As  early  as  1779,  James  O'Kelly,  to  whose  distin- 
guished ability  and  energetic  service  as  a  pioneer 
preacher  Methodism  was  greatly  indebted  for  its  early 
success  in  many  fields  of  labor,  entered  and  explored 
this  region  and  became  well  known  to  Colonel  John 
Slingsby,  a  commissioned  Tory  officer  in  the  Revolu- 
tionary War,  who  resided  on  the  lower  Cape  Fear, 
and  who  was  deeply  and  most  favorably  impressed 
by  his  preaching.  A  granddaughter  of  Col.  Slingsby 
writes : 

The  anecdote  of  the  Methodist  preacher  (James  O'Kelly)  which 
you  wish  me  to  relate,  I  had  from  the  old  gentleman's  own  lips. 
Mr.  O'Kelly,  then  a  young  Methodist  preacher,  when  traveling  over 
the  country  and  preaching,  was  taken  at  the  house  of  a  friend  or 
acquaintance  by  a  small  party  of  Tories.  His  horse,  saddle,  and 
saddle-bags  were  taken  from  him,  and  he  was  tied  to  a  peach-tree. 
A  party  of  Whigs  coming  up  just  at  thetime,  a  skirmish  ensued,  and 
although  he  was  between  the  two  fires,  he  was  not  hurt.     Before  this 


In  South  Carolina.  249 

skirmish  was  ended,  Col.  Slingsby  came  up  with  a  larger  party  of 
men,  and  the  Whigs  were  dispersed.  Recognizing  Mr.  O' Kelly,  the 
Colonel  asked  him  to  preach  for  them,  which  he  did;  and  drawing 
up  his  men  in  good  order,  he  stood  with  his  head  uncovered  during 
the  whole  of  the  service.  Mr.  O'Kelly  said,  when  relating  this 
anecdote  to  me,  "Ah,  child,  your  grandfather  was  a  gentleman!" 
An  old  lady,  who  was  well  acquainted  with  Mr.  O'Kelly,  tells  me 
that  the  man  at  whose  house  he  was  taken  was  also  taken,  bound  to 
the  same  tree,  and  killed  in  the  skirmish.  She  had  heard  him  re- 
late the  anecdote  frequently — I  only  once. 

The  preachers  on  the  Bladen  Circuit  in  1798  found 
the  names  of  the  New  Hope  missionaries  still  fresh 
in  the  memory  of  the  people,  and  conversed  with  those 
who  had  listened  with  delight  to  the  preaching  of 
James  O'Kelly,  and  had  been  received  into  society  by 
Philip  Bruce,  who  was  appointed  to  the  New  Hope 
Circuit  in  1781.     Says  Beverly  Allen  : 

C  In  May,  1778,  I  began  to  preach  the  gospel.  During  the  summer 
I  only  preached  about  home,  but  being  earnestly  pressed  by  the  cir- 
cuit preachers  to  travel,  after  many  sore  conflicts,  I  consented  to  ride 
in  New  Hope  Circuit,  in  North  Carolina,  including  my  own  place 
and  some  people  in  the  county  of  Wake.  During  the  winter  Ave  had 
a  considerable  work  in  the  circuit,  for  Brother  James  O'Kelly  trav- 
eled as  my  assistant,  whose  labors  were  greatly  owned  of  God.  Num- 
bers joined  our  "society,  and  many  professed  faith  in  the  Redeemer. 
In  February,  1779,  I  took  a  journey  to  the  South,  at  the  earnest  and 
repeated  entreaties  of  Mrs.  D.  (a  daughter  of  General  Robert  Howe), 
who  was  under  very  great  distress  of  mind.  It  pleased  God,  soon 
after  we  arrived,  to  give  her  a  clear  sense  of  the  forgiveness  of  sins, 
and  she  praised- God  with  holy  boldness.  Her  husband  had  gone 
to  Charleston,  and  knew  nothing  of  this  great  change  till  he  arrived 
at  home,  when,  to  his  great  astonishment,  he  found  her  praying  with 
her  children  and  servants.  The  first  letter  I  received  from  her  gave 
me  the  pleasing  information  that  he  was  under  deep  distress,  and 
wished  very  much  to  see  me.  I  accordingly  went  in  autumn,  but 
on  my  way  I  called  on  a  society  which  I  had  some  time  before  formed 
in  Cumberland  county,  where  many  were  groaning  for  redemption. 
It  pleased  God  to  convince  a  number  of  them  (I  think  fifteen  professed 


'250  History  of  Methodism 

faith),  and  many  others  were  deeply  wrought  upon.  Brother  James 
llinton  (one  of  our  preachers),  who  has  rested  from  his  labors,  was 
one  of  the  number  who  experienced  salvation  at  that  time.  He  for- 
sook all  and  traveled  with  me,  and  remained  a  pattern  of  piety  to  the 
day  of  his  death.  AVhen  we  arrived  at  Mr.  D.'s,  he  met  me  with  ex- 
ceeding great  joy,  nor  did  he  leave  me  till  I  had  traveled  more  than 
two  hundred  miles  ;  nay,  he  said  he  would  forsake  all  and  go  with  me 
till  he  found  mercy.  It  pleased  God,  the  second  day  after  we  arrived 
in  Cumberland,  to  give  him  power,  in  the  midst  of  a  large  congrega- 
tion, to  stand  up  and  praise  the  Almighty.  It  resembled  the  time 
when  Nehemiah  laid  the  foundations  of  the  temple,  such  was  the 
shouting  by  the  believers  and  weeping  by  the  mourners.  Here  I 
must  not  forget  to  mention  another  circumstance  which  happened  in 
the  course  of  this  journey.  When  I  arrived  at  Mr.  D.'s,  I  found 
Mr.  M.  and  his  lady  (this  gentleman  had  married  a  sister  of  Mrs* 
D.).  Mrs.  M.  had  got  some  gracious  impressions  by  conversing 
with  her  sister.  She  and  her  husband  heard  the  word,  and  it  was 
not  in  vain.  They  both  felt  deep  convictions,  and  soon  after  ex- 
perienced the  power  of  redeeming  love.  Hundreds  of  other  people, 
in  the  course  of  this  journey,  Avere  truly  alarmed.  Another  brother 
of  Mr.  D.  also  turned  to  the  Lord  Jesus.  Such  a  change  had  never 
been  seen  in  that  part  of  the  country.  Since  that  time,  a  circuit 
has  been  formed,  now  known  by  the  name  of  Bladen  Circuity  Being 
unable  to  travel  at  large,  I  spent  most  of  the  summer  ,(1780)  on 
I\ew  Hope  Circuit  and  on  Bladen,  during  which  time  we  had  some 
happy  seasons ;  but  the  troubles  of  the  war  began  so  to  affect  the 
people  that  I  was  obliged  to  retire  tp„  Virginia  in  thg  beginning  of 
the  winter.     (Letter  to  Mr.  Wesley,  Charleston,  May  4,  1791.) 

The  relentless  Tory  war,  that  desolated  the  country- 
watered  by  Deep  Kiver  and  the  Cape  Fear,  as  late  as 
1782,  suspended  the  visits  of  the  preachers  to  this 
region  till  after  the  conclusion  of  peace,  September 
3,  1783,  when  Beverly  Allen  and  James  Hinton  were 
sent  (1784)  to  form  the  Wilmington  Circuit.  A  gen- 
tleman of  intelligence,  residing  in  Duplin  county  in 
1810,  just  north  of  New  Hanover,  in  which  Wilming- 
ton is  situated,  in  giving  an  account  of  the  religion, 
number  of  churches  and  communicants  in  his  county, 


In  South  Carolina.  251 

says:  "The  first  Methodist  preacher  who  visited  this 
county  was  the  noted  Beverly  Allen,  a  celebrated 
preacher  who  visited  this  county  immediately  after 
the  Revolutionary  War  (1784).  He  was  followed  by 
sundry  other  itinerant  and  circuit  Methodist  preach- 
ers. They  were  at  first  successful.  They  formed 
several  societies  and  classes  in  the  county.  These, 
however,  were  not  all  permanent.  Many  who  had 
joined  and  professed  themselves  members  of  that 
Church  began  to  think  the  rules  and  discipline  of  it 
too  strict  to  be  by  them  constantly  adhered  to.  Many 
fell  off  and  resumed  their  former  practices,  and  some 
joined  other  Churches." 

Mr.  Allen  was  succeeded  by  John  Baldwin  in  1785; 
but  the  prestige  of  the  old-established  Church  of  En- 
gland, and  an  obstinate  and  avowed  infidelity  in  the 
most  influential  circles  of  society,  made  the  country 
around  Wilmington  so  unfavorable  to  the  development 
of  Methodism,  or,  indeed,  of  any  form  of  vital  relig- 
ion, at  this  period,  that  under  the  rule  of  the  Confer- 
ence before  recited,  the  circuit  was  discontinued,  and 
substituted  in  1787  by  the  Bladen  Circuit.  Method- 
ism, however,  continued  to  progress  on  the  Upper  Cape 
Fear  and  Deep  River,  under  the  active  labors  of  the 
preachers  on  the  New  Hope  Circuit  and  on  the  Haw 
River  Circuit,  and  after  1796  of  the  preachers  of  the 
South  Carolina  Conference,  until  at  length  the  grow- 
ing numbers  and  prosperity  of  the  Methodist  Church 
awakened  an  apprehension  that  it  would  become  the 
dominant  religion  in  a  territory  strongly  preoccupied 
by  the  Presbyterians  and  the  Baptists.  A  writer  of 
intelligence,  giving  an  account  of  the  religious  condi- 
tion of  Moore  county  in  1810,  says :  "  There  are  at  pres- 
ent but  three  regular  Presbyterian  congregations  in 


252  History  of  Methodism 

Moore  county.  The  number  of  communicants  are 
about  two  hundred.  The  Baptists  have  a  number  of 
societies  and  churches,  but  are  likely  to  be  soon  out- 
numbered by  the  Methodists,  whose  popular  doctrines, 
plans,  zeal,  and  diligence  are  better  calculated  than 
any  other  profession  to  make  proselytes  of  the  com- 
mon people.  Within  the  orbit  of  their  circuits  are  a 
number  of  places  for  stated  preaching  in  the  county. 
We  have  also  a  few  Quakers — orderly,  industrious,  and 
worthy  members  of  the  community."  Four  years  sub- 
sequent to  this  prediction  of  the  growth  of  Methodism 
in  the  Deep  River  country,  the  whole  territory  in 
North  Carolina,  south  of  the  Cape  Fear,  was  covered 
with  a  net-work  of  appointments  for  preaching,  con- 
veniently accessible  to  the  people,  and  embraced  in 
well-arranged  circuits,  extending  from  the  sea-board 
westward  to  the  Yadkin  and  Catawba  rivers. 

The  old  Bladen  Circuit,  in  the  twenty-fifth  year  of 
its  history,  was  in  the  pastoral  care  of  a  young  man, 
in  the  second  year  of  his  ministry,  whose  name  has 
become  immortal  in  the  annals  of  Methodism.  James 
Osgood  Andrew  was  born  May  3,  1794,  near  the  town 
of  Washington,  in  Wilkes  county,  Georgia.  His  fa- 
ther was  a  native  of  Liberty  county,  in  the  same  State, 
and  was  a  member  of  the  Midway  Church  (Congrega- 
tionalist),  of  which  the  Rev.  Mr.  Osgood  was  at  the 
time  pastor.  As  a  mark  of  the  high  regard  he  felt  for 
this  minister,  he  named  his  son  after  him.  Having 
lost  the  greater  part  of  his  property  in  the  War  of  the 
Revolution,  he  removed  to  the  up-country,  where 
James  was  born  and  brought  up.  The  country  was 
then  almost  a  wilderness,  and  of  course  afforded  very 
few  educational  facilities.  Such,'however,  as  were  in 
reach  were  assiduously  improved  by  the  lad,  whose 


In  South  Carolina.  253 

mind  was  athirst  for  knowledge.  His  parents  were 
devout  Christians,  and  lie  was  trained  up  in  the  nurt- 
ure and  admonition  of  the  Lord,  with  all  the  blessed 
sanctities  of  a  Christian  home  shedding  their  influ- 
ences on  his  mind  and  character.  At  an  early  period 
he  was  brought  under  deep  religious  concern,  sought 
the  pardoning  mercy  of  God  through  Christ,  and 
reached  a  comforting  sense  of  acceptance  in  the  full, 
unreserved  commitment  of  his  soul  to  Christ  crucified 
as  the  only  source  of  salvation  to  the  sinner.  Not 
long  afterward  he  felt  an  impression  distinct  and  deep 
that  he  was  called  by  the  Holy  Spirit  to  the  work  of 
the  gospel  ministry.  It  was  the  judgment  of  his 
brethren  that  he  was  not  mistaken  in  this,  and  he  was 
accordingly  licensed  to  preach  in  1812.  At  the  ses- 
sion of  the  South  Carolina  Conference,  which  was  held 
in  Charleston  in  December  of  that  year,  he  was  ad- 
mitted on  trial  into  the  traveling  connection,  in  his 
nineteenth  year,  and  sent  for  1813  to  Saltketcher  Cir- 
cuit, in  South  Carolina;  1814,  Bladen  in  North  Car- 
olina; 1815,  Warren  in  Georgia;  1816,  Charleston; 
1817-18,  Wilmington;  1819,  Columbia;  1820-21,  Au- 
gusta; 1822-23,  Savannah;  from  1824  to  1826,  presid- 
ing elder  of  Charleston  District;  1827-28,  Charleston; 
1829,  Athens  and  Greensborough;  1830,  Athens  and 
Madison;  1831-32,  Augusta.  At  the  General  Confer- 
ence held  in  Philadelphia  in  1832  he  was  elected,  with 
Dr.  John  Emory,  Bishop  of  the  Methodist  Episcopal 
Church,  and  for  three  quadrennial  terms  met  with 
distinguished  ability  the  claims  of  the  high  office 
conferred  upon  him.  In  1844  the  proceedings  of  the 
General  Conference,  which  convened  in  the  city  of 
New  York,  rendered  the  name  of  Bishop  Andrew  very 
notable  beyond  the  sphere  even  of  his  own  ecclesias- 


254  History  of  Methodism 

tical  relations.  He  was  the  only  Southern  Bishop  in 
the  Episcopal  College.  The  force  of  circumstances 
had  made  him  a  slave-holder,  as  were  many  of  the 
leading  ministers  and  members  generally  of  his  Com- 
munion; but  the  book  of  Discipline  covered  with  a 
shield  of  broad  protection  all  grades  in  the  ministry 
as  well  as  the  membership  at  large  in  those  States  of 
the  Union  where  emancipation  was  prohibited  by  stat- 
ute. The  General  Conference,  notwithstanding  this, 
suspended  Bishop  Andrew  from  the  episcopal  office, 
but  before  adjournment  adopted  a  Plan  of  Separation 
to  be  acted  upon  at  discretion  by  the  Southern  Con- 
ferences. At  the  meeting  of  a  convention  at  Louis- 
ville, in  Kentucky,  in  1845,  the  Methodist  Episcopal 
Church,  South,  was  organized  on  the  basis  of  this 
plan,  and  Bishops  Soule  and  Andrew  were  cordially 
requested  to  unite  with  and  become  its  constitutional 
bishops.  From  that  time  until  1868  Bishop  Andrew 
continued  in  the.  active  work  of  his  high  office,  though 
with  powers  and  activities  gradually  diminishing  as 
time  went  on  and  the  burden  of  years  pressed  upon 
him  with  increasing  weight.  At  the  General  Confer- 
ence of  1866,  at  New  Orleans,  he  requested,  in  a  brief 
address,  replete  with  profound  and  affectionate  feel- 
ing, to  be  relieved  of  the  active  duties  of  his  office 
and  placed  on  the  retired  list.  This  was  accordingly 
done,  and  the  following  resolutions  were  adopted  by  a 
unanimous  rising  vote: 

Besolved,  That  the  General  Conference  has  heard  with  profound 
emotion  the  request  made  by  our  honored  and  beloved  friend,  Bishop 
Andrew,  that  he  be  allowed,  on  account  of  advanced  years  and  grow- 
ing infirmities,  to  retire  from  the  responsibilities  connected  with  an 
active  participation  in  the  Episcopal  administration.  While  the 
General  Conference  cannot  be  indifferent  to  the  important  consider- 
ations, and  cannot  but  approve  of  the  high  and  delicate  motives 


In  South  Carolina.  255 

which  prompt  this  course,  at  the  same  time  the  representatives  of 
the  Annual  Conferences  of  the  Methodist  Episcopal  Church,  South, 
cannot  allow  the  occasion  to  pass  without  expressing,  as  they  now 
take  pleasure  in  doing,  the  respect  and  affection  universally  felt  for 
the  venerable  Bishop,  the  honor  in  which  his  past  services  are  held, 
and  the  luster  which  his  spotless  character  lias  shed  on  Southern 
Methodism.  They  devoutly  pray  that  the  evening  of  his  life  may 
be  serene — full  of  the  consolations  of  that  gospel  he  has  preached 
for  more  than  a  half  century — bright  with  the  unspeakable  hope  of 
eternal  life  through  Jesus  Christ. 

Resolved,  furthermore,  That  Bishop  Andrew  be,  and  he  is  hereby, 
released,  according  to  his  request,  from  active  participation  in  the 
responsibilities  of  the  episcopal  office.  At  the  same  time  the  Gen- 
eral Conference  beg  that  he  will,  as  far  as  his  health  and  circum- 
stances allow,  give  to  his  colleagues  and  the  Church  at  large  the 
benefits  of  his  experience  and  counsels,  and  highly  appreciated  vis- 
its to  the  Annual  Conferences. 

Whenever  his  strength  allowed  he  continued  to  visit 
Annual  and  District  Conferences;  and  his  farewell 
words,  delivered  with  patriarchal  tenderness,  were  apt 
to  insist  upon  these  points:  maintain  spiritual  re- 
ligion, love  one  another,  and  keep  united.  From  his 
dying-bed  he  sent  a  farewell  message  to  his  colleagues 
in  the  episcopal  office.  To  the  ministry  of  the  Church 
at  large  his  parting  words  were:  "Live  right,  main- 
tain the  discipline  of  the  Church,  meet  me  in  heaven." 
Again:  "Write;  tell  the  preachers  to  remember  the 
Sunday-schools;  feed  my  lambs."  Then,  after  a  part- 
ing valediction  to  the  whole  Church,  he  closed  his 
eyes,  and  his  spirit  joined  the  innumerable  company 
of  the  redeemed  in  the  city  of  God.  He  died  at  Mo- 
bile, Alabama,  March  2,  1871,  in  the  fifty-ninth  year 
of  his  ministry,  and  seventy-seventh  of  his  age.  As 
a  preacher,  Bishop  Andrew  was  eloquent  and  power- 
ful. Some  of  the  most  effective  sermons  ever  preached 
in  the  Carolinas  and  Georgia  were  preached  by  him 
at  camp-meetings,  where  an  audience  of  thousands 


25G  History  of  Methodism 

gave  tlie  necessary  stimulus  to  the  great  orator,  and 
nerved  the  arm  that  wielded  the  thunderbolt.  His 
ministry  everywhere  was  instrumental  in  bringing 
souls  to  the  knowledge  of  salvation  and  building  up 
the  Church  of  the  living  God.  He  had  the  power  of 
eloquent  speech  on  the  platform,  as  well  as  in  the  pul- 
pit, and  was  often  exceedingly  happy  in  addresses  to 
the  young  preachers.  The  following  was  made  to  the 
deacons  at  the  Charleston  Conference  in  1858: 

My  Beloved  Young  Brethren: — You  have  been  for  two  years 
known  as  Methodist  preachers.  Whatever  may  have  been  your  early 
advantages,  or  your  educational  training,  your  business  has  been  to 
preach  the  gospel — to  live  it  and  preach  it — to  preach  the  gospel  as 
itinerant  Methodist  preachers,  who  have  no  fixed  home,  who  are 
evangelists,  going  from  place  to  place  preaching  Christ. 

It  is  fair  to  infer  that  before  you  entered  this  ministry  you  had 
the  experience  of  the  grace  of  God  in  your  souls ;  that  before  you 
went  out  to  publish  to  others  the  way  of  salvation  you  had  learned 
it  yourselves.  If  this  be  not  the  case,  you  are  not  fit  to  preach.  No 
man  is  fit  to  preach  who  does  not  know  Christ. 

Have  you  faith  in  God?  that  faith  which  justifies,  which  brings 
you  into  communion  with  the  whole  Trinity? — that  faith  which  is 
followed  by  the  witness  of  the  Spirit  of  God,  which  recognizes  him 
that  is  invisible,  and  which  walks  by  and  in  communion  with  him? 

Without  this  faith  you  cannot  be  preachers — you  cannot  get  to 
heaven ;  without  it,  you  cannot  get  others  there.  If  you  have  it, 
what  are  the  fruits  of  it?  Do  you  in  your  own  souls  have  com- 
munion with  God  ? 

If  a  minister  does  not  mind,  the  fact  that  he  is  so  often  at  church, 
and  ministering  in  holy  things,  will  become  a  sort  of  routine  busi- 
ness without  the  spirit.  It  is  so  common  a  thing  with  many  to  sing, 
preach,  pray,  go  to  the  communion-table,  etc.,  that  they  rest  in  that 
which  is  outward,  and  fail  of  the  grace  of  God  in  their  individual 
experience. 

If  you  have  this  faith  it  will  stir  you  up  to  seek  larger  measures  of 
this  grace  than  you  have  yet  known.  Mr.  Wesley  taught  the  doc- 
trine of  Christian  perfection.  We  ask  the  young  ministers:  Do  you 
expect  to  attain  perfection  in  love  in  this  life?  Do  you  intend  to 
seek  it,  and  never  cease  till  you  obtain  it?     Do  you  believe  it  is  pos- 


In  South  Carolina.  257 

sible  for  you  to  obtain  this  blessing?  How  does  it  come?  The  an- 
swer is,  By  faith.  I  wish  as  Methodist  preachers  we  read  Mr. 
Wesley  and  Mr.  Fletcher  more.  I  sit  down  and  read  Mr.  Wesley's 
articles,  and  it  seems  to  me  I  get  at  the  truth  better  than  when  I 
read  what  book-makers  have  said  since  his  time. 

I  have  seen  Methodist  preachers  who  said  they  did  not  believe  in 
this  doctrine  of  Christian  perfection.  But  these  same  men,  once 
when  they  stood  before  me,  said  they  did  believe  it.  Now,  how- 
ever, they  are  afraid  of  being  thought  too  Methodistic,  or  too  old- 
womanish,  or  something  else.  They  have  been  influenced  by  other 
Churches,  doubtless,  in  this  matter. 

If  ever  you  do  much  good  as  preachers,  you  must  seek  that  bless- 
ing. He  who  loves  God  with  all  his  heart  cannot  but  love  his 
neighbor,  and  he  who  loves  as  he  should  will  labor  for  souls  with 
an  undying  zeal. 

Do  not  expect  to  get  this  blessing  by  works,  but  by  faith. 

In  traveling,  I  frequently  meet  with  men  who  enjoy  perfect  love, 
and  who  live  it.  They  live  as  the  gospel  teaches.  There  is  a  power 
in  the  ministry,  and  I  want  you  to  get  hold  of  it. 

I  may  seem  a  little  rambling,  but  I  am  talking  as  a  father  would 
talk  to  his  children,  and  I  hope  my  own  son  will  in  due  time  stand 
before  one  Avho  shall  talk  to  him  on  this  subject.  When  I  look  at 
the  power  we  have  now,  and  compare  it  with  the  influence  we  once 
wielded,  I  am  led  to  fear  that  our  present  power  is  not  equal  to  what 
we  formerly  had.  He  who  has  power  with  God  will  have  power 
with  men,  as  Jacob  had. 

In  order  that  you  may  be  the  better  prepared  to  look  into  this 
matter,  let  me  suggest  another  thing.  What  made  you  become 
preachers  ?  [Answer  (by  the  class),  A  sense  of  duty,  and  the  love  of 
souls.]     Very  well.     A  very  important  matter. 

I  love  to  read  the  history  of  the  old-time  preachers  of  Wesley's 
day.  They  shook  the  whole  empire.  They  did  it,  and  why  ?  Be- 
cause the  burden  of  souls  was  upon  them.  Sinners  were  dying. 
These  holy  men  did  not  merely  seek  for  the  favor  of  the  people,  but 
they  were  distressed  because  souls  were  being  lost.  The  burden  of 
the  Lord !     The  prophets  called  it  so,  and  so  it  is  in  reality. 

Start  right,  my  young  brethren.  Let  your  foundation  be  properly 
laid.  Begin  under  proper  influences,  and  then  there  is  a  prospect 
of  success.  When  I  look  and  see  what  Methodist  preachers  can  do 
— when  as  an  old  man  I  look  over  all  our  Church's  machinery,  and 
see  how  beautiful  this  machinery  is,  and  when  I  see  it  occasionally 
17 


258  History  of  Methodism 

getting  out  of  fix,  and  not  doing  its  work — T  get  distressed,  audi  say 
Gracious  God,  how  can  we  repair  the  working  of  such  a  glorious 
scheme  as  this?  And  yet  we  can  do  it.  Our  preachers  may  do 
much  harm.  Every  pin  must  do  its  part,  every  wheel  must  move 
in  its  place. 

You  are  young  men ;  I  am,  as  you  see,  old.  My  head  is  bald,  and 
my  eyes  dim.  Age  is  upon  me.  I  shall  soon  pass  away,  and  my 
associates — those  who  have  been  with  me  shoulder  to  shoulder  in 
the  battle — will  soon  pass  away. 

When  some  one  said  to  Asbury,  "What  will  we  do  when  you  are 
dead?"  he  replied  :  "The  Church  can  always  do  very  well  without 
me,  but  I  never  could  have  done  without  the  Church."  That  has 
always  been  ray  feeling.  I  am  a  child  of  the  Church.  I  could  not 
do  without  the  Church. 

There  is  to  me  no  trial  so  great  as  to  be  unable  to  work.  Last 
fall  I  felt  that  my  work  was  about  done.  I  lay  down  in  a  steam-boat 
and  said,  "  Well,  old  man,  your  work  is  about  done  ;  what  is  the 
prospect  before  you  ?  "  I  looked  back  upon  the  past,  and  felt  that 
all  was  well.  For  forty-six  years  I  have  never  been  any  thing  but 
an  effective  traveling  preacher.  I  have  been  going  from  December, 
1812,  to  this  day.  I  have  never  been  a  supernumerary,  have  never 
superannuated  nor  located.  I  wish  I  had  done  better  work,  and 
more  of  it. 

Do  you  feel  this  morning  that  you  have  made  up  your  mind  to 
live  and  die  in  this  work?  Are  you  willing  to  trust  God  for  bread, 
and  clothes,  and  every  thing,  while  you  do  your  duty?  You  have  a 
good  deposit  in  a  bank  that  never  suspended. 

In  the  days  when  I  began  to  be  a  traveling  preacher  it  was  cus- 
tomary for  a  preacher  to  locate  when  he  married.  Hodges  and  my- 
self married.  We  talked  the  matter  over.  Shall  we  locate?  was 
the  question.  No,  said  he ;  and  we  concluded  to  try  it  in  the  itin- 
erancy with  our  families.  Somebody  must  break  the  ice.  And  now 
what  has  been  the  result?  I  recollect  talking  to  my  good  wife  (who 
has  gone  to  heaven  long  ago)  on  the  subject,  and  she  said,  Do  yon 
stick  to  the  work.  I  followed  her  advice,  and  God  provided.  I  have 
often  had  but  very  few  dimes  left,  and  sometimes  none ;  but  when  I 
really  needed  money,  it  came  somehow.  Go  on  and  do  your  duty, 
and  God  will  take  care  of  you. 

Capacity  for  the  management  of  affairs,  alertness, 
urbanity,  tact  as  a  presiding  officer,  characterized  him 


In  South  Carolina.  259 

as  a  bishop.  In  a  word,  lie  was  gifted  with  great 
powers  of  sagacity,  strength,  energy,  activity,  and  nsed 
them  well — enjoyed  great  opportunities  of  influence, 
and  was  equal  to  them.  Let  his  memory  be  ever  hon- 
ored by  his  successors  in  office,  and  let  his  name  be 
embalmed  in  the  affectionate  veneration  of  the  Church. 

Methodism  was  introduced  into  Lincoln  and  the 
adjoining  counties  in  Western  North  Carolina  by  the 
preachers  from  the  Yadkin  Circuit,  which  was  formed 
by  Andrew  Yeargin  in  1780,  and  was  made  to  embrace 
the  entire  territory  from  the  head-waters  of  the  Dan 
and  Uwharie  rivers,  westward,  to  the  French  Broad 
and  Nolachucky.  Among  the  pioneer  preachers  who 
first  occupied  this  laborious  and  trying  field  were 
Reuben  Ellis  and  Henry  Willis,  Philip  Bruce  and 
John  Fore,  Daniel  Asbury  and  John  McGee,  Henry 
Bingham  and  Robert  J.  Miller.  The  last  named  was 
sent  in  1786  as  a  missionary  from  the  Yadkin  Circuit, 
to  occupy  the  territory  west  of  the  Catawba  River,  and 
to  form  a  circuit  in  the  county  of  Lincoln.  He  visited 
a  large  settlement  of  Germans,  was  kindly  entertained 
by  them,  and  at  length  induced  to  become  the  pastor 
of  a  congregation  of  LutheiTiiis  at  "  Old  White  Haven 
Church,"  on  the  Catawba  River,  about  eight  miles 
south  of  Beattie's  Ford.  In  a  few  years,  however,  he 
became  dissatisfied  with  his  German  friends,  and, 
changing  his  Church  relations,  became  a  clergyman 
in  the  Protestant  Episcopal  Church,  and  settled  and 
died  in  the  vicinity  of  Lenoir,  in  Caldwell  county, 
greatly  respected  and  honored  by  the  people. 

In  1787  a  number  of  Methodists  moved  from  the 
Brunswick  Circuit  in  Virginia,  and  settled  in  Lincoln 
county,  in  North  Carolina,  near  the  Catawba  River. 
As  they  journeyed  to  a  new  home,  in  the  spirit  of  true 


2G0  History  of  Methodism 

pilgrims,  they  were  not  unmindful  of  "  a  better  coun- 
try, that  is,  a  heavenly."  Morning  and  evening  the 
incense  of  prayer  and  praise  ascended  to  God  from 
the  altar  of  their  devotions;  and  occasionally  an  experi- 
ence-meeting, or  love-feast,  was  held  by  night  in  their 
camp.  Such  a  meeting  chanced  to  be  held  by  them 
on  the  banks  of  the  Roanoke  River,  when  it  pleased 
the  Lord  to  visit  and  bless  this  pious  band  in  a  man- 
ner so  remarkable  that  the  deep  forest  was  made  vocal 
with  their  triumphant  songs  of  joy,  crying,  Glory  to 
God  in  the  highest!  A  planter  of  intelligence  and 
wealth,  attracted  by  the  sound,  came  with  his  servants 
to  investigate  the  unwonted  scene.  "Friends,"  said 
he,  "this  is  indeed  a  strange  proceeding;  what  is  the 
meaning  of  all  this?"  John  Turbefield,  for  the  rest, 
answered  in  the  spirit  of  meekness  and  love:  "  Sir, 
we  are  all  professors  of  religion,  members  of  the 
Methodist  Church,  journeying  to  a  new  home;  we 
have  been  engaged  in  our  accustomed  devotions;  the 
King  has  come  into  our  camp,  and  we  have  been  made 
very  happy — glory  be  to  God!"  The  planter  was 
overwhelmed  by  a  divine  influence;  conviction  seized 
his  mind,  and  a  genuine  conversion  crowned  his  inves- 
tigation of  this  experience-meeting  in  the  forest — the 
first  he  had  ever  witnessed  among  the  Methodists. 
Settled  in  their  new  home,  they  were  without  a  preach- 
er until  the  fall  of  1788,  when  they  were  visited  by  the 
Rev.  Mr.  Brown,  a  young  local  preacher,  who  came 
out  also  from  Virginia,  to  inspect  the  country  with  a 
view  to  ultimate  removal.  On  application,  liberty  was 
readily  granted  him  by  the  Rev.  Mr.  Miller  to  preach 
to  the  people  in  the  Old  White  Haven  Church.  He 
spoke  with  great  zeal  and  fervor;  his  words  were  in 
demonstration  of  the  Spirit  and  in  power;  the  Meth- 


In  South  Carolina.  .     261 

odists  did  not  feel  the  obligation  to  hold  their  peace 
and  disguise  their  joyous  emotions;  and  the  widow 
Morris  indulged  i: .  a  shout  on  the  occasion  that  would 
have  done  credit  to  one  of  George  Shadford's  revival- 
meetings  on  the  Old  Brunswick  Circuit,  in  Virginia. 
The  congregation  were  panic-stricken;  the  old  German 
ladies  pressed  their  way  to  Nancy  L.  Morris,  the  wid- 
ow's daughter,  and  exclaimed  in  the  utmost  fright, 
"Your  mother  has  a  fit,  indeed  she  has;  and  she  is 
going  to  die."  The  daughter,  not  at  all  alarmed, 
answered  with  surprising  calmness,  "  My  mother  is 
quite  subject  to  such  fits;  she  will  soon  recover  from 
them." 

This  Nancy^K  Morris  subsequently  became  the  wife  V 
of  Daniel  Asbury,  who  was  sent  with  Enoch  George 
(afterward  made  bishop)  in  1789,  and  with  Jesse  Rich- 
ardson  in  1790,  to  form  the  Lincoln  Circuit.  This 
circuit  was  made  to  embrace  not  only  Lincoln,  but 
also  Rutherford  and  Burke,  with  portions  of  Mecklen- 
burg and  Cabarrus  counties  in  North  Carolina,  and 
York  District  in  South  Carolina,  and  that  part  of 
Spartanburg  and  Union  Districts  which  lies  north  of 
the  Pacolet  River.  It  took  the  name  of  Union  Circuit 
in  1793,  which  was  retained  until  1805,  when  it  was 
again  called  Lincoln;  and  the  circuit  of  that  name, 
though  with  constantly  changing  limits,  remains  to 
the  present  day.  The  young  George  was  at  first  ap- 
palled by  this  laborious  and  in  some  of  its  parts  even 
dangerous  field,  and  made  request  of  Bishop  Asbury 
to  be  changed  from  it;  but  the  wise  Bishop  reminded 
him,  in  great  kindness  and  love,  that  it  was  good  for 
him  to  bear  the  yoke  in  his  youth,  and  he  patiently 
endured  to  the  end.  Mr.  Asbury  had  already  become 
a  veteran  in  frontier  service,  and  came  well  fitted  to 


2G2  History  of  Methodism 

his  new  work,  by  the  special  training  to  which  he 
had  been  subjected  the  preceding  year  1788,  on  the 
French  Broad  Mission.  In  that  rude  and  semi-bar- 
barous region,  four  years  before  the  territory  west  of 
the  Blue  Ridge  was  erected  into  the  county  of  Bun- 
combe— in  the  midst  of  a  population  scattered  in  their 
settlements  along  the  banks  of  the  streams  and  in  the 
coves  of  the  mountains,  not  a  few  of  whom  were  as  hos- 
tile to  ministers  of  the  gospel  as  the  Indians  were  to 
the  whites — he  faced  dangers  and  endured  hardships 
scarcely  credible  by  those  who  have  been  reared  in 
the  silver  age  of  Methodism.  He  was  often  forced  to 
subsist  solely  on  cucumbers,  or  a  piece  of  cold  bread, 
without  the  luxury  of  a  bowl  of  milk  or  a  cup  of  cof- 
fee. His  ordinary  diet  was  fried  bacon  and  corn- 
bread;  his  bed,  not  the  swinging  hammock,  but  the 
clapboard  laid  on  poles  supported  by  rude  forks  driv- 
en into  the  earthen  floor  of  a  log-cabin.  A  safe  guide 
was  necessary  to  direct  his  devious  footsteps  from  set- 
tlement to  settlement  through  the  deep  forest,  and  a 
trusty  body-guard  to  protect  his  life  from  the  deadly 
assault  of  the  lurking  Indian. 

The  attempt  made  in  the  county  of  Rutherford,  in 
1789,  to-  overthrow  and  destroy  by  persecution  the 
man  who  had  passed  life  amid  scenes  like  these  re- 
sembled the  movement  of  the  feeble  wind  to  upheave 
the  sturdy  oak  whose  firmness  and  strength  have  been 
developed  by  the  violence  of  a  hundred  storms.  A 
■ruffian  band  of  men,  headed  by  one  Perminter  Mor- 
gan— a  Baptist  preacher — seized  Daniel  Asbury  and 
hurried  him  for  trial  before  Jonathan  Hampton,  a 
worthy  justice  of  the  peace  and  a  gentleman  of  intel- 
ligence. "  What  crime  has  be^en  committed  by  Mr. 
Asbury,"  said  the  just  and  prudent  magistrate,  "that 


In  South  Carolina.  263 

you  have  thus  arrested  him  and  brought  him  in  the 
presence  of  an  officer  of  the  law?"  "He  is  going 
about  everywhere  through  the  country  preaching  the 
gospei,  and  has  no  authority  whatever  to  do  so,"  re- 
sponded Mr.  Morgan  for  the  rest.  "  We  believe  he  is 
nothing  but  an  impostor,  and  we  have  brought  him 
before  you  that  you  may  do  something  with  him,  and 
forbid  him  to  preach  any  more  in  future."  "Why, 
does  he  make  the  people  who  go  to  hear  him  preach 
any  worse  than  they  were  before?  "  further  asked  the 
magistrate.  "  We  do  not  know  that  he  does,"  answered 
Mr.  Morgan,  "  but  he  ought  not  to  preach."  "  Well," 
said  the  magistrate,  "  if  he  makes  the  people  no  worse, 
the  probability  is  he  makes  them  better;  so  I  will  re- 
lease him  and  let  him  try  it  again."  And  Mr.  Asbury 
departed  fi'bm  the  presence  of  the  court  rejoicing  that 
he  was  counted  worthy  to  suffer  persecution  for  the 
name  of  Christ. 

Daniel  Asbury  was  born  in  Fairfax  county,  in  Yir-  ^js 
ginia,  on  the  18th  of  February,  1762.  His  parents  dif- 
fered in  their  views  of  Christian  doctrine,  and,  as  a 
consequence,  his  religious  education  was  too  much 
neglected.  At  the  age  of  twelve  he  became  deeply 
concerned  in  regard  to  his  spiritual  welfare,  and  if 
suitable  instruction  and  counsel  had,  at  that  time,  been 
given,  there  is  reason  to  believe  that  he  would  have 
become  a  decided  Christian;  but  in  consequence  of  the 
want  of  this,  he  relapsed  into  a  course  of  youthful 
thoughtlessness  and  folly.  On  the  8th  of  February, 
1778 — being  at  that  time  in  Kentucky — he  was  seized 
by  a  prowling  band  of  Shawnee  Indians,  and  carried 
away  beyond  the  Ohio  Kiver.  They  adopted  him  and 
treated  him  kindly,  and  from  a  residence  of  several 
years  among  them  he  became  quite  expert  in  the  va- 


264  History  of  Methodism 

rious  employments  of  savage  life.  But  lie  had  not 
forgotten  the  home  of  his  boyhood,  and  often  sighed 
for  the  society  of  his  own  much-loved  kindred.  At 
length,  the  Indians,  in  their  wanderings,  took  him 
with  them  to  Canada,  and  as  the  War  of  the  Revolu- 
tion was  then  in  progress,  he  became  a  prisoner  to  the 
British,  and  was  treated  by  them  with  great  barbarity. 
By  a  bold  stroke,  he  at  length  made  his  escape,  and 
after  a  long  and  tedious  journey,  reached  his  father's 
house  in  Virginia  on  the  23d  of  February,  1783.  He 
called  professedly  as  a  traveler,  and  conversed  with 
his  mother  for  some  time  before  she  had  the  slightest 
suspicion  that  he  was  her  son;  and  when,  at  length, 
the  revelation  was  made,  no  pen  can  describe  the  over- 
whelming tenderness  of  the  scene  that  followed.  His 
course  of  life  during  his  wanderings  was  most  un- 
favorable to  the  cultivation  of  a  serious  habit  of  mind, 
and  hence  not  a  vestige  of  any  previous  religious  im- 
pression seemed  to  remain  with  him.  He  was  es- 
pecially opposed  to  the  Methodists  who  had  begun  to 
preach  in  his  father's  neighborhood,  and  yet  their  min- 
istrations became  the  means  of  bringing  him  to  a  deep 
sense  of  his  guilt,  and  ultimately  to  an  acceptance  of 
the  great  salvation.  In  due  time,  he  joined  the  Meth- 
odist Society,  and  at  length  resolved  to  give  himself 
fully  to  the  work  of  the  ministry.  He  was  admitted 
into  the  itinerant  connection  in  1786,  and  appointed 
to  the  Amelia  Circuit;  in  1787,  to  Halifax;  in  1788,  to 
French  Broad;  in  1789,  to  Yadkin  for  three  months, 
when  he  was  removed  to  Lincoln  and  Rutherford 
counties  to  form  a  new  circuit.  Here  he  entered  into 
a  matrimonial  connection  with  Nancy  L.  Morris,  who 
survived  him  for  many  years.-  In  1790  he  was  con- 
tinued on  the  Lincoln  Circuit,  which  he  had  formed 


In  South  Carolina.  265 

the  year  before.  In  1791  lie  located  and  settled  in 
Lincoln  county,  but  still  labored  in  the  minis  fry  as 
his  circumstances  would  permit.  In  1801  he  was  ap- 
pointed to  the  Yadkin  Circuit,  where  he  continued 
two  years,  laboring  with  great  success;  in  1803,  to 
Union;  in  1804,  to  Enoree.  The  year  1805  he  spent 
chiefly  at  home.  From  1806  to  1810  he  was  presiding 
elder  on  the  Savannah  District;  from  1810  to  1814,  on 
the  Camden  District ;  from  1814  to  1818,  on  the  Cataw- 
ba District;  from  1818  to  1822,  on  the  Broad  Eiver 
District.  The  two  following  years  he  traveled  the 
Lincoln  Circuit,  and  in  1824  the  Sugar  Creek  Circuit, 
after  which  he  took  a  superannuated  relation.  But  it 
was  not  long  before  the  Master,  whom  he  had  served 
so  long  and  so  faithfully,  called  him  to  his  reward. 
On  Sunday  morning,  April  15,  1825,  he  arose  ap- 
parently more  vigorous  and  cheerful  than  usual;  con- 
versed on  various  subjects,  and  noted  down  a  passage 
of  Scripture  on  which  he  intended  to  preach  a  funeral- 
sermon.  But  the  moment  of  his  ascension  had  now 
come.  The  silver  cord  was  loosed  so  gently  that  the 
transition  from  earth  to  heaven  was  made  without  a 
pang.  He  was  walking  through  his  yard,  when  sud- 
denly he  stopped,  looked  up  to  heaven,  and,  with  an 
unearthly  smile,  uttered  indistinctly  a  few  words,  and 
then  fell  breathless  to  the  ground.  It  was  on  the 
Sabbath — a  fitting  time  for  an  old  pilgrim  to  enter  his 
Father's  house  above.  It  is  somewhat  remarkable 
that  he  was  born  on  the  Sabbath,  carried  off  by  the 
Indians  on  the  Sabbath,  returned  to  his  father's  house 
on  the  Sabbath,  was  converted  on  the  Sabbath,  and  on 
the  Sabbath  went  to  his  eternal  rest.  Mr.  Asbury 
possessed,  naturally,  an  intellect  much  above  the  com- 
mon order,  but  his  early  opportunities  for  culture 


266  History  of  Methodism 

were  exceedingly  limited.  He  used  humorously  to 
say  that  "  when  he  was  a  boy,  he  never  heard  talk  of  a 
grammar-book;"  and  of  the  rules  of  rhetoric  and  log- 
ic, he  was  as  ignorant  as  he  was  of  grammar.  And 
yet  he  was  an  able  expositor  of  the  word  of  God. 
He  studied  the  Bible  most  diligently,  and  delighted 
especially  in  exhibiting  its  doctrinal  truths;  and  his 
preaching  showed  that  he  was  deeply  imbued  with  the 
spirit  of  Wesley,  and  Fletcher,  and  Baxter,  and  others 
of  kindred  mold,  with  whose  writings  he  was  very 
familiar.  Some  of  his  forms  of  expression,  and  his 
pronunciation,  might  have  been  improved,  but  his 
general  style  and  manner  in  the  pulpit  were  by  no 
means  unacceptable  to  persons  of  cultivated  minds. 
There  was  always  so  much. of  sterling  scriptural  sense 
in  his  discourses,  and  they  were  delivered  with  such 
earnestness  and  simplicity,  that  it  was  impossible  that 
he  should  be  otherwise  than  an  effective  preacher. 
His  reasoning,  which  was  always  founded  on  the  Bible 
and  common  sense,  was  direct  and  forcible ;  and  his 
illustrations,  generally  taken  from  nature  and  ordinary 
life,  were  well  fitted  to  arrest  and  hold  the  attention. 
In  advanced  life  he  was  quite  bald,  and  his  face  thin 
and  furrowed,  but  in  its  expression  always  kindly,  and 
giving  unmistakable  indications,  especially  in  the  eye, 
of  a  rich  fund  of  humor.  In  his  intercourse  with  his 
friends,  he  dealt  much  in  interesting  and  amusing  an- 
ecdotes which  had  been  supplied  by  his  extensive  and 
varied  experience. 

He  was  preaching  one  night  in  Columbia,  South 
Carolina,  just  after  the  people  had  returned  from  camp- 
meeting,  and  it  was  evident  that  the  congregation  was 
rather  drowsily  disposed.  The  old  gentleman,  per- 
ceiving what  the  state  of  things  was,  suddenly  paused 


In  South  Carolina.  267 

in  his  discourse  and  said,  "Just  see  what  the  devil  is 
doing  here — these  dear  people  want  to  hear  the  word 
of  the  Lord,  and  do  you  think  the  devil  is  n't  getting 
them  to  sleep  already!  "  and  then  he  resumed  his  dis- 
course, and  proceeded  as  if  nothing  had  happened. 
He  was  a  great  lover  of  strong  coffee,  and  this  pro- 
clivity of  his  was  well  understood  where  he  had  often 
lodged,  and  the  good  sisters  directed  their  coffee  ar- 
rangements with  reference  to  it.  But  once  on  a  time 
he  was  traveling  with  a  junior  brother,  who  knew  that 
at  the  house  where  they  were  to  breakfast  the  good 
lady  was  rather  economical  in  the  use  of  the  precious 
berry;  so  he  rode  on  ahead  and  informed  the  hostess 
that  Brother  Asbury  would  relish  a  cup  of  coffee  of 
much  more  than  the  ordinary  strength.  At  length 
breakfast  was  announced,  and  the  junior  brother  ap- 
proached the  table,  congratulating  himself  that  he  too 
should  get  a  good  dish  of  strong  coffee,  and  on  the  old 
gentleman's  credit;  but  what  was  his  disappointment 
and  mortification  when  he  espied  two  coffee-pots  on 
the  table,  from  one  of  which  Brother  Asbury  Avas 
served  with  good,  strong  coffee,  while  the  junior  had 
to  take  his  portion  from  the  family  coffee-pot!  This 
joke  on  his  young  traveling  companion  the  old  man 
used  to  tell  with  great  zest — and  no  one  had  a  keener 
relish  for  a  good  joke  than  he,  while  yet  he  had  an 
eminently  spiritual  mind;  and  no  one  who  knew  him 
could  doubt  for  a  moment  that  his  conversation  and 
his  treasure  were  in  heaven. 

Jesse  Bichardson,  who  was   the   colleague  of  Mr/ 
Asbury  on  the  Lincoln  Circuit  in  1790,  entered  the 
traveling  connection  in  1788,  and  was  appointed  to  the 
Greenbrier  Circuit,  in  Virginia;   1789,  New   River; 
1791,  Yadkin;  1792,  Cherokee;  1793, Georgetown;  after 


* 


268  History  of  Methodism 

which  lie  located.  He  was  a  good  preacher,  well  fitted 
for  frontier  service,  and  very  successful  in  winning 
souls  to  Christ.  While  traveling  the  Lincoln  Circuit, 
he  filled,  on  one  occasion,  his  appointment  for  preach- 
ing on  an  exceedingly  cold  day,  and  afterward  rode 
through  snow,  which  had  fallen  to  the  depth  of  eight- 
een inches,  till  about  sunset,  in  order  to  reach,  on  the 
way  to  his  next  appointment,  the  only  house  where  he 
could  hope  to  find  shelter  before  the  darkness  of  night 
should  overtake  him.  When  he  arrived  at  the  place  he 
hailed  the  proprietor  and  politely  asked  the  privilege 
of  spending  the  night  Avith  him.  "No,  you  cannot 
stay,"  responded  he,  promptly  and  gruffly;  "you  are 
one  of  these  lazy  Methodist  preachers,  going  about 
everywhere  through  the  country,  who  ought  to  be  en- 
gaged in  honest  work."  Mr.  Richardson  maintained 
his  self-possession,  and  did  not  wholly  despair  of  final 
accommodation,  notwithstanding  this  rude  and  in- 
sulting rejection  at  the  first.  He  thought  the  man 
must  have  some  natural  feelings  of  sympathy  for  the 
suffering  which  patient  management  and  tact  might 
evoke.  His  case,  moreover,  was  one  of  most  pressing 
necessity.  He  therefore,  after  a  little,  renewed  his  re- 
quest, setting  forth  at  the  same  time  such  considerations 
as  he  thought  must  move  the  hardest  heart,  and  con- 
cluding with  an  offer  to  reward  him  liberally  for  all  the 
trouble  and  expense  that  might  be  incurred  by  allowing 
him  to  pass  the  night  under  his  roof.  "  No,"  again 
responded  the  unfeeling  man  in  ruffian  tones,  "you 
shall  not  pass  the  threshold  of  my  house  this  night," 
and,  quickly  entering,  slammed  the  door  in  the  face  of 
the  man  of  God  shivering  in  the  cold.  As  the  next 
house  was  twelve  miles  distant,  and  a  high  mountain 
intervened  over  which  no  open  road  conducted,  but 


In  South  Carolina.  2G9 

only  a  narrow  path,  now  hidden  by  the  snow  which  was 
beginning  to  fall  afresh,  Mr.  Richardson  had  no  al- 
ternative left  him  but  to  stay  or  to  freeze  to  death  by 
the  way;  he  therefore  deliberately  dismounted,  tied 
his  horse  to  a  stake,  and  sat  down  on  the  door-sill  of 
the  house.  At  length  he  began  to  sing  one  of  the 
songs  of  Zion;  the  proprietor  listened  in  profound 
silence,  his  savage  nature  began  to  grow  tame,  his 
heart  softened,  and  he  showed  a  disposition  to  engage 
in  conversation:  "You  seem  to  be  quite  merry,"  said 
he,  "and  you  must  be  very  cold,  too;  would  you  not 
like  to  have  a  little  fire?"  "Thank  you,"  said  the 
preacher;  "it  is  of  all  things  what  I  most  want  just 
now,  for  I  am  indeed  very  cold."  The  fire  was  brought ; 
the  yard  contained  a  plentiful  supply  of  wood,  and 
soon  there  was  a  conflagration  that  made  Boreas  fairly 
tremble  on  his  icy  throne.  This  brought  out  the  man 
of  the  house.  "  What  are  you  doing  out  there,"  said 
he,  "burning  up  all  my  wood?  put  out  that  fire  and 
come  into  the  house."  The  preacher  took  him  at  his 
word,  extinguished  the  fire,  and  entered.  "And  now," 
said  he,  "  my  horse  has  had  nothing  to  eat  since  early 
this  morning;  if  you  will  let  me  put  him  in  the  stable 
and  feed  him,  you  shall  be  well  paid  for  it."  With 
this  request  he  obstinately  refused  to  comply,  with- 
holding food  from  man  and  beast,  as  he  also  forbid 
the  offering  of  prayer  for  the  family  before  retiring. 
They  slept  in  their  beds,  and  the  preacher,  wrapped 
in  his  overcoat,  lay  down  to  rest  as  best  he  could  before 
the  fire.  The  next  morning,  at  early  dawn,  hungry 
and  cold,  he  threaded  the  uncertain  pathway  over  the 
mountain  to  seek  refreshment  at  the  twelve-mile  house. 
On  another  occasion,  Mr.  Richardson  lost  his  horse. 
The  spirited  animal,  from  a  feeling  of  resentment  for 


270  II/sroi.T  of  Methodism 

the  supposed  neglect  of  his  owner  in  leaving  him 
bound  to  a  stake  all  night  without  food  in  a  snow-storm, 
or  from  some  other  motive  quite  satisfactory  to  him- 
self, made  his  escape  from  the  stable  and  ran  away. 
Mr.  Richardson,  going  in  search  of  him,  passed  by 
where  two  men  were  clearing  land.  Being  wearied  by 
his  journey,  he  sat  down  on  a  log  to  rest  and  to  make 
inquiry  of  the  men  concerning  the  route  his  horse 
might  have  taken.  One  of  them  abused  him  with 
great  bitterness  of  speech,  threatened  to  kill  him,  and 
with  clenched  fists  struck  him  with  such  violence  as 
to  cause  him  to  fall  from  his  seat,  and  he  was  perhaps 
saved  from  death  only  by  the  intervention  of  the  other 
man.  Having  found  his  horse,  it  was  necessary  for 
him,  the  next  day,  to  pass  by  the  house  of  the  man 
who  had  assaulted  him  with  such  violence.  The 
man's  wife  hailed  him  and  requested  him  to  stop  and 
come  in.  He  told  her  that  her  husband  had  abused 
him  the  day  before  and  threatened  to  take  his  life, 
and  he  did  not,  therefore,  deem  it  safe  to  comply  with 
her  request.  She  replied,  "  My  husband  is  at  home, 
and  says  you  must  come  in;  he  is  very  anxious  to  see 
you;  there  is  no  cause  for  fear."  Thus  assured,  he 
went  in  and  found  the  man  in  the  deepest  mental  dis- 
tress, and  the  tears  streaming  from  his  eyes.  He 
begged  the  preacher  most  importunately  to  pray  for 
him;  said  he,  "I  feel  that  I  am  a  miserable  and  lost 
sinner."  After  some  words  of  instruction  and  en- 
couragement they  kneeled  down  in  prayer,  and  their 
united  petitions  ascended  to  heaven.  The  man  was 
most  earnestly  engaged,  and  after  awhile  was  power- 
fully converted.  He  sprung  to  his  feet,  threw  his 
arms  around  Richardson  with  such  violence,  being  a 
man  of  uncommon  size  and  strength,  that  he  came 


In  South  Caeolina.  271 

well-nigh  finishing  in  love  the  work  which  the  day 
before  he  began  in  wrath.  He  exchanged  a  noble 
horse  with  Richardson,  and  taking  another,  went  with 
him  to  eight  of  his  appointments  before  returning 
home. 

The  moral  and  religious  condition  of  the  country, 
implied  in  these  anecdotes  of  Mr.  Richardson,  is 
described  by  Bishop  Asbury  a  few  years  afterward. 
Having  crossed  the  Pacolet  River,  which  was  then 
(1795)  the  south-western  boundary  of  the  Lincoln  Cir- 
cuit, he  says:  "My  body  is  weak,  and  so  is  my  faith 
for  this  part  of  the  vineyard.  God  is  my  portion,  saith 
my  soul.  This  country  improves  in  cultivation,  wick- 
edness, mills  and  stills;  a  prophet  of  strong  drink 
would  be  acceptable  to  many  of  these  people.  I  be- 
lieve the  Methodist  preachers  keep  clear  both  by 
precept  and  example;  would  to  God  the  members  did 
so  too!     Lord,  have  jnty  on  weeping,  bleeding  Zion! " 

The  first  Methodist  church  in  North  Carolina  west 
of  the  Catawba  River  was  built  in  Lincoln  county  in 
1791,  in  the  neighborhood  in  which  Daniel  Asbury 
settled  wdien  he  located,  and  was  called  Rehoboth. 
Before  the  erection  of  this  church,  the  congregation 
were  accustomed  to  worship  in  the  grove  in  the  midst 
of  which  it  was  built,  and  these  meetings  in  the  forest 
resulted  in  great  good,  and  were  often  continued 
throughout  the  day  and  night.  In  1794  the  leading 
male  members  of  the  Church  consulted  together  and 
agreed  to  hold  a  camp-meeting  in  this  forest  for  a 
number  of  days  and  nights.  The  meeting  was  ac- 
cordingly appointed,  and  was  conducted  by  Daniel 
Asbury,  William  McKendree  (afterward  made  bishop), 
Nicholas  Watters,  and  William  Fulwood,  who  were 
efficiently    aided   by   Dr.    James   Hall,  a   celebrated 


272  IT  [story  of  Methodism 

pioneer  preacher  among  the  Presbyterians  in  Iredell 
county.  The  success  of  this  first  camp-meeting,  at 
which  it  was  estimated  that  three  hundred  souls  were 
converted,  led  to  the  appointment  of  another  the  fol- 
lowing year  (1795)  at  Bethel,  about  a  mile  from  the 
famous  Rock  Spring,  and  subsequently  of  yet  another 
by  Daniel  Asbury  and  Dr.  Hall,  which  was  known  as 
the  great  Union  Camp-meeting,  at  Shepherd's  Cross 
Roads,  in  Iredell  county.  The  manifest  blessing  of 
God  upon  these  meetings,  resulting  in  the  conversion 
of  hundreds  of  souls,  gave  them  great  favor  with  both 
the  Presbyterians  and  Methodists,  and  caused  them 
to  be  kept  up  continuously  in  the  South  Carolina  Con- 
ference. The  camp-ground  established  for  the  whole 
circuit  was  changed  in  1815  from  Bethel  to  Robey's 
Church  (Friendship),  and  in  1828  to  the  Rock  Spring, 
where  such  meetings  continue  to  be  held  to  this  day. 
John  McGee,  whose  name  is  associated  with  the 
origin  of  camp-meetings  in  the  West,  was  born  on  the 
Yadkin  River  below  Salisbury,  in  North  Carolina,  and 
in  the  upper  part  of  the  Little  Pedee  and  Anson  cir- 
cuits in  the  South  Carolina  Conference,  and  entered  the 
traveling  connection  in  1788.  He  was  associated  with 
Daniel  Asbury  in  the  work  in  1789,  placed  in  charge  of 
the  Lincoln  Circuit  in  1792,  and  located  in  1793,  and 
remained  in  a  section  of  country  where  camp-meetings 
had  become  well  known  and  popular  until  1798,  when 
he  removed  and  settled  in  Sumner  county,  in  Tennes- 
see. It  was  a  great  service  rendered  the  Church  at 
large  when  he  transferred  these  meetings  from  the  Ca- 
tawba River  to  the  banks  of  the  Red  River,  in  Ken- 
tucky, and  the  Cumberland  River,  in  Tennessee,  and 
five  years  after  their  origin  made  known  practically 
to  the  Western  country  an  instrumentality  by  which, 


In  South  Carolina.  273 

under  the  blessing  of  God,  thousands  were  brought  to 
the  knowledge  of  salvation. 

The  first  camp-meeting  in  Rutherford  county  was 
held  in  1802  about  eight  miles  above  the  court-house, 
and  near  a  Presbyterian  church  called  Little  Brit- 
ain. It  was  conducted  by  Dr.  Hall  and  Dr.  Wilson,  of 
the  Presbyterian  Church,  who,  however,  welcomed  the 
labors  both  of  Baptist  and  Methodist  preachers.  Thos. 
L.  Douglas,  from  the  Swannano  Circuit,  attended  this 
meeting,  became  a  great  favorite  of  Dr.  Hall,  and 
preached  with  great  power  and  effect.  David  Gray, 
a  gentleman  of  piety  and  intelligence,  who  lived  and 
died  near  Rutherfordton,  and  who  was  present  at 
this  first  camp-meeting,  as  also  at  others  held  at  the 
same  place,  gave,  by  request,  the  following  account 
of  it: 

There  was  a  powerful  work  among  the  people,  such  as  had  never 
been  witnessed  before  in  this  part  of  the  country.  Many  were  as- 
tonished beyond  measure,  and  appeared  to  be  frightened  almost  to 
death.  They  would  fall  sometimes,  under  preaching,  their  whole 
length  on  the  ground,  and  with  such  suddenness  and  violence  as 
seemed  almost  enough  to  kill  them.  Some  of  my  neighbors  fell  at 
my  feet  like  men  shot  in  battle.  This  the  people  called  being 
"  struck  down,"  and  when  they  professed  religion,  they  called  that 
"  coming  through."  Persons  of  all  ages  were  "  struck  down  "  and 
"came  through ;"  and  even  little  boys  and  girls,  not  more  than  ten  or 
twelve  years  old,  were  subjects  of  this  work;  and  their  exhortations 
to  the  people  were  calculated  to  melt  the  hardest  heart.  Those  who 
had  no  religion  looked  like  condemned  criminals  before  the  judge, 
waiting  to  hear  the  sentence  of  death  pronounced  against  them.  A 
married  lady,  during  one  of  the  services,  sat  under  deep  conviction, 
and  cried  for  mercy  in  the  greatest  distress  of  mind  for  an  hour  or 
two,  when  at  length  she  was  powerfully  converted  and  shouted  the 
praises  of  the  Lord  until  she  was  exhausted.  After  a  little  she 
called  for  her  child,  about  four  months  old,  and  when  it  was  brought 
and  laid  in  her  arms,  she  dedicated  it,  like  Hannah  of  old,  wholly 
to  the  Lord,  and  raising  both  her  hands,  uttered  one  of  the  most  fer- 
vent and  touching  prayers  I  ever  heard,  that  the  Lord  would  spare 
IS 


274  History  of  Methodism 

his  life  and  call  him  to  preach  his  gospel.  I  thought  at  the  time,  if 
I  lived  long  enough,  I  would  note  particularly  the  history  of  this 
child.  When  about  twelve  years  of  age,  the  Lord  converted  his 
soul  and  he  joined  the  Methodist  Church.  Soon  after,  his  father 
moved  to  Tennessee.  When  he  grew  up,  the  Lord  called  him  to  the 
ministry  ;  he  became  an  able  preacher  in  the  Tennessee  Conference  ; 
represented  the  Church  in  the  General  Conference  and  in  the  Lou- 
isville Convention,  and  died  beloved  and  honored  by  the  people. 
The  child  was  Ambrose  Driskell,  grandson  of  Mr.  Kilpatrick,  the 
tirst  man  in  Rutherford  county,  although  a  Presbyterian,  to  open 
his  house  for  preaching  by  the  Methodists,  and  who  afterward,  with 
his  wife,  four  daughters,  and  two  sons,  became  members  of  the  Meth- 
odist Church. 

One  of  the  most  mysterious  exercises  among  the  people  was  what 
was  called  the  jerks.  I  saw  numbers  exercised  in  this  way  at  a 
camp-meeting  held  in  Lincoln  county.  Sometimes  their  heads 
would  be  jerked  backward  and  forward  with  such  violence  that  it 
would  cause  them  to  utter  involuntarily  a  sharp,  quick  sound  sim- 
ilar to  the  yelp  of  a  dog;  and  the  hair  of  the  women  to  crack  like  a 
whip.  Sometimes  their  arms,  with  clenched  fists,  would  be  jerked 
in  alternate  directions  with  such  force  as  seemed  sufficient  almost  to 
separate  them  from  the  body.  Sometimes  all  ^heir  limbs  would  be 
aflected,  and  they  would  be  thrown  into  almost  every  imaginable 
position,  and  it  was  as  impossible  to  hold  them  still  almost  as  to 
hold  a  wild  horse.  When  a  woman  was  exercised  in  this  way,  other 
women  would  join  hands  around  her  and  keep  her  within  the  circle 
they  formed ;  but  the  men  were  left  without  constraint  to  jerk  at 
large  through  the  congregation,  over  benches,  over  logs,  and  even 
over  fences.  I  have  seen  persons  exercised  in  such  a  way  that  they 
would  go  all  over  the  floor  with  a  quick,  dancing  motion,  and  with 
such  rapidity  that  their  feet  would  rattle  upon  the  floor  like  drum- 
sticks. 

1  will  mention  a  strange  fanaticism  which,  in  these  early  days, 
showed  itself  in  the  congregation  at  Knob  Creek  Church  in  this 
(Rutherford)  county,  which  was  originally  a  Presbyterian  Church, 
but  was  finally  cut  off  because  nothing  could  be  done  with  the  mem- 
bers. Every  impression  made  upon  the  mind,  they  professed  to  be 
lieve,  proceeded  directly  from  the  Lord,  and  they  endeavored  to 
obey  it,  no  matter  what  might  be  its  character.  For  example:  One 
man  said  that  he  had  an  impression  from  the  Lord  that  he  must  sow 
his  corn  broadcast,  and  cultivate  it  with  a  wooden  plow  and  wooden 


In  South  Carolina.  275 

lioe;  lie  did  accordingly,  and  made  an  exceedingly  small  crop.  An 
o)d  lady  said  that  siie  had  an  impression  that  one  of  her  neighbors 
ought  to  break  her  crop  of  flax  for  her ;  he  accordingly  did  as  she 
said  the  Lord  had  directed.  I  was  well  acquainted  with  a  man 
among  these  people  who  told  me  that  he  went  one  day  to  hunt  his 
cows,  and  looked  all  over  the  woods  in  which  they  generally  grazed 
but  did  not  find  them.  "At  last,"  said  he,  "the  Lord  came  upon  me, 
and  a  light  appeared  before  me ;  I  started  right  after  it  through  the 
woods,  over  the  logs  and  over  the  brush,  till  at  length  I  came  to  my 
cattle  in  a  place  where  I  never  would  have  thought  of  looking  for 
them;  then  the  divine  power  left  me;  the  light  disappeared,  and  I 
understood  the  whole  matter."  These  fanatics  held  night-meet- 
ings two  or  three  times  a  week,  and  would  often  visit  several  houses 
in  one  night,  because  some  one  would,  have  an  impression  aftei 
assembling  at  a  particular  place  that  they  ought  to  go  elsewhere. 
They  would  sometimes  gather  around  the  roots  of  a  tree  and  bark 
as  dogs,  saying  that  they  had  treed  the  devil.  They  pretended  to 
administer  the  sacrament  among  themselves,  and  used  a  kind  of  tea 
instead  of  wine.  Some  who  were  regarded  as  men  of  intelligence 
and  worth  in  the  community,  fell  into  this  strange  and  deplorable 
delusion. 

There  was  another  exercise  among  these  people  called  the  mar- 
rying exercise.  A  young  man  would  go  to  a  young  lady  and  tell  her 
that  the  Lord  had  given  her  to  him  for  a  wife,  and  they  must  get 
married  or  be  lost ;  and  sometimes  the  young  lady  would  have  the 
same  kind  of  impression.  Three  couples  were  married  in  this  way 
at  one  prayer-meeting,  and  many  were  so  married  on  other  occasions. 
I  believe  the  people  have  these  kind  of  impressions  at  the  present 
day  and  try  to  obey  them,  but  not  exactly  in  the  same  way  as  did 
these  fanatics. 

The  Rev.  Joseph  Moore  encountered  these  fanatical 
extravagances,  and  thus  speaks  of  them  in  a  letter  ad- 
dressed to  Jesse  Lee: 

May  16th,  1806. 
Some  of  the  Presbyterians  got  into  some  extremes  and  brought  a 
reproach  upon  the  good  work.  They  got  into  what  they  called  the 
dancing  exercise,  the  marrying  exercise,  etc.  Sometimes  a  whole 
set  of  them  would  get  together  and  begin  dancing  about  at  a  most 
extravagant  rate.  Sometimes  they  would  be  exercised  about  getting 
married,  and  one  would  tell  another  he  or  she' had  a  particular  rev 


276  History  of  Methodism 

elation  that  they  must  be  married,  and  if  the  one  thus  addressed 
did  not  consent,  he  or  she  must  expect  to  be  damned.  Thus  many 
got  married,  and  it  was  said  some  old  maids,  who  had  nearly  gotten 
antiquated,  managed  in  this  way  to  get  husbands.  But  this  was 
condemned  by  the  more  sober  part  among  Presbyterians  and  Meth- 
odists, and  it  has  now  nearly  subsided." 

Among  the  early  preachers  who  made  a  deep  and 
lasting  impression  on  the  public  mind,  and  to  whom 
Methodism  is  greatly  indebted  for  its  planting  in  por- 
tions of  Rutherford  and  Burke,  and  what  is  now  Cald- 
well county  in  North  Carolina,  was  John  Fore,  who 
entered  the  traveling  connection  in  1788,  and  located 
in  1797.  The  celebrated  Dr.  Thomas  Hinde,  who  ap- 
plied the  blister- plaster  to  his  wife  as  a  remedy  for  the 
Methodism  with  which  she  was  incurably  infected, 
was  induced  to  attend  one  of  his  appointments  in  1789 
— four  years  before  he  preached  in  North  Carolina — 
and  having  taken  a  central  position  in  the  church,  to 
watch  the  movements  of  the  young  pulpit-orator  and 
afterward  to  make  his  observations,  thus  reports:  "At 
length  a  stripling  appeared  with  his  saddle-bags  on 
his  arms — he  looked  like  a  school-boy — entered  the 
church  and  ascended  the  pulpit.  He  stretched  his 
neck,  surveyed  the  congregation,  and  I  thought  he 
fixed  his  eye  on  me.  As  he  proceeded  to  address  the 
congregation  a  kind  of  shivering  seized  my  frame;  his 
very  look  had  pierced  my  heart,  and  now,  alas !  I  was 
exposed  to  the  full  view  of  the  whole  congregation; 
tears  flowed,  and  it  was  a  vain  attempt  to  stop  them. 
I  wiped  and  wiped  my  eyes  till  my  handkerchief  failed 
to  stop  them;  it  was  wet  with  tears.  I  was  confound- 
ed and  overpowered,  and  left  the  house  after  service 
under  feelings  of  mortification  and  distress." 

He  was  soon  soundly  converted,  opened  his  house 
for  Methodist  preaching,  and  like  a  persecuting  Saul 


In  South  Carolina.  211 

of  Tarsus  came  forth  a  bright  and  zealous  advocate  of 
the  cause  of  truth.  And  ever  afterward,  in  class-meet- 
ings and  in  love-feasts,  he  never  failed  to  move  the 
whole  audience  to  tears  with  the  affecting  story  of 
the  blister-plaster,  and  of  John  Fore's  searching  and 
powerful  preaching. 


CHAPTER  XII. 


I  have  well  considered  my  journal ;  it  is  inelegant,  yet  it  conveys 
much  information  of  the  state  of  religion  and  country.  I  make  no 
doubt  the  Methodists  are,  and  will  be,  a  numerous  and  wealthy  peo- 
ple, and  their  preachers  who  follow  us  will  not  know  our  struggles 
but  by  comparing  the  present  improved  state  of  the  country  with 
what  it  was    in   our  day,  as  exhibited  in  my  journal  and  other 

records  of  that  day. 

(Francis  Asbury.) 

THURSDAY,  December  25,  1794,  from  Jackson's 
(in  Anson  county,  North  Carolina)  we  took  the 
grand  Camden  road  to  great  Lynch's  Creek,  thirty 
miles,  and  came  to  Evan's.  Friday,  26th,  made  forty 
miles  to  Pnblius  James  Eembert's.  James  Rogers  and 
Sanmel  Cowls  were  my  faithful  attendants.  The  land 
we.  came  through  yesterday  is  poor  and  but  thinly  set- 
tled— a  plantation  once  in  three  or  four  miles.  The 
long-leaved  pines  have  a  grand  appearance.  Sunday, 
28th,  rode,  after  preaching,  to  Brother  Bradford's; 
.Monday,  29th,  to  Bowman's.  Tuesday,  30th,  we  had 
to  wrestle  with  Santee  Swamp  for  three  hours,  but 
through  mercy  got  over  safe  at  last,  and  came,  in  the 
evening,  to  the  house  of  a  very  kind  Frenchman. 
"Wednesday,  31st,  with  the  main  body  of  the  preachers 
came  into  the  city  of  Charleston. 

Thursday,  January  1, 1795.     Being  New-year's-day, 

I  was  called  upon  to  preach,  which  I  did  on  Psalm  xc. 

12.     We  entered  on  the  business  of  our  Conference, 

and  continued  until  Wednesday,  7th.     We  had  preach- 

(278) 


History  of  Methodism.  279 

ing  every  niglit  during  the  sitting  of  Conference.  It 
was  the  request  of  the  Conference  that  I  should  preach 
them  a  sermon  on  Tuesday  night,  with  which  I  com- 
plied, and  made  choice  of  Jer.  xxiii.  29-32.  In  times 
past  I  have  endeavored  to  keep  on  traveling  all  the 
year,  but  I  now  judge  it  meet  to  stay  in  Charleston  a 
little  longer,  and  then  take  t^e  field;  yet  it  is  with 
fear  and  trembling. 

Sunday,  11.  Brothers  Joshua  Cannon  and  Enoch 
George  being  about  to  leave  the  city,  I  gave  place  to 
them  to  perforin  the  services  of  the  Sabbath.  I  heard 
part  of  a  discourse  by  Mr.  Furman  on  partial  and  total 
backsliding.  I  thought  he  spoke  well,  and  that  it  was 
an  excellent  sermon.  I  doubt  if  he  had  more  than 
seventy  white  hearers;  a  vast  number  in  the  city  do 
not  attend  to  the  worship  of  God  anywhere. 

Monday,  12.  The  remaining  members  of  Confer- 
ence left  the  city.  Brother  Bruce  and  myself  must 
now  lay  our  shoulders  to  the  work. 

Tuesday,  13.  Had  a  comfortable  season  in  the 
church  on  Gal.  iv.  16:  "Am  I  therefore  become  your 
enemy,  because  I  tell  you  the  truth?  " 

Wednesday,  14.  Preached  at  Brother  Wells's  on 
Psalm  cxix.  71:  "It  is  good  for  me  that  I  have  been 
afflicted,  that  I  might  learn  thy  statutes." 

Sunday,  18.  Preached  in  the  morning  on  Exod.  xx., 
the  first  and  second  commandments;  in  the  after- 
noon on  the  affliction  and  conversion  of  Manasseh,  2 
Chron.  xxxiii.  12,  13.  One  young  man  behaved  amiss, 
for  which  I  reproved  him ;  perhaps  he  might  be  among 
those  in  the  evening  who  made  a  riot,  broke  the  win- 
dows, and  beat  open  the  doors. 

Sunday,  25.     Preached  morning  and  afternoon. 

Sunday,  February  1.     Lectured  on  second  table  of 


280  'History  of  Methodism 

the  law,  attending  particularly  to  our  Lord's  comment 
on  each  precept.  In  the  afternoon  enlarged  on  Jer 
xxxi.  33. 

Thursday,  5.  Deeply  dejected ;  the  white  and  world- 
ly people  are  intolerably  ignorant  of  God;  playing, 
dancing,  swearing,  racing — these  are  their  common 
practices  and  pursuit^.  Our  few  male  members  do 
not  attend  preaching,  and  I  fear  there  is  hardly  one 
who  walks  with  God.  The  women  and  Africans  attend 
our  meetings,  and  some  few  strangers  also.  There  is 
some  similarity  between  my  stay  here  and  at  Bath,  in 
Virginia.  O  how  I  should  prize  a  quiet  retreat  in 
the  woods! 

Sunday,  8.  Preached  on  Psalm  viii.  4;  Brother 
Bruce  on  1  Cor.  ii.  5.  I  met  the  society,  read  the 
rules  of  discipline,  and  gave  a  close  talk  about  con- 
formity to  the  world. 

Sunday,  22.  Our  congregations  are  uncommonly 
large. 

Friday,  27.  Observed  a  general  fast;  met  the  peo- 
ple in  the  Church,  and  read  Joel  i.  12-18.  Fasted 
from  two  o'clock  on  Thursday  until  half-past  five  on 
Friday.  Wish  we  could  have  solemn  monthly  fasts 
and  love-feasts  before  sacrament. 

Sunday,  March  1.  Preached  in  the  forenoon  and 
afternoon;  my  parting  subject  was  1  Cor.  xvi.  23,  24. 
The  congregation  was  very  large,  and  if  the  people  are 
prudent  and  the  preachers  faithful,  we  shall  have  a 
work  in  this  place. 

After  laboring  two  months  in  Charleston,  Bishop 
Asbury  devoted  another  month  to  visiting  the  Edisto, 
Saluda,  Broad  Biver,  and  Union  circuits,  preaching 
at  divers  places  in  each,  and  concluding  with  a  quar- 
terly-meeting on  Saturday,  4th,  and  Sunday,  5th  April, 


In  South  Carolina.  281 

at  Daniel  Asbury's  church,  in  Lincoln  county,  North 
Carolina. 

Thursday,  December  24, 1795.  We  came  to  Kings- 
ton (Conwayborough),  where  I  preached  in  an  old 
Presbyterian  meeting-house,  now  repaired  for  the  use 
of  the  Methodists.  I  spent  the  evening  with  Yvr. 
Kogers,  formerly  of  Bristol,  where  our  wants  were 
richly  supplied. 

Christmas-day,  25.  Came  to  Georgetown.  The 
vanity  of  dancing  in  this  place  is,  in  a  good  degree, 
done  away,  and  they  have  no  play-house,  and  the  peo- 
ple are  very  attentive.  After  ten  years'  labor,  we  have 
done  but  little,  but  if  we  could  station  a  preacher  here 
we  might  hope  for  success.  I  found  Brother  Cannon 
had  not  labored  in  vain.  Brother  Blanton,  my  faith- 
ful friend  and  companion  in  travel,  preached  in  the 
evening.  I  preached  on  Psalm  xii.  1,  and  on  the 
Sabbath  I  preached  on  Deut.  v.  12-14.  In  the  after- 
noon the  people  were  attentive  and  somewhat  moved. 
I  find  the  scene  is  changed  in  Georgetown;  we  have 
a  number  of  very  modest,  attentive  hearers,  and  a 
good  work  among  the  blacks.  The  Methodists  begin 
to  stand  on  even  ground  with  their  antagonists. 

Wednesday,  30.  We  reached  Charleston.  My  soul 
felt  joyful  and  solemn  at  the  thoughts  of  a  revival  of 
religion  in  the  city. 

Thursday,  31.  We  had  a  melting  time  at  the  love- 
feast  at  Brother  Wells's. 

Friday,  January  1,  1796.  I  gave  them  a  sermon 
suited  to  the  beginning  of  the  year,  and  the  sacred 
fire  was  felt. 

Saturday,  2.     We  began  our  Conference. 

Lord's-day,  3,  was  a  day  of  extraordinary  divine 
power,  particularly  at  the  sacrament. 


282  History  of  Methodism 

Monday,  4.  We  again  entered  on  the  business  of 
Conference ;  present,  about  twenty  preachers  and  seven 
graduates. 

Tuesday,  5.  Continued  our  business;  we  have  great 
peace  and  love — see  eye  to  eye  and  heart  to  heart. 

Thursday,  7,  we  observed  as  a  day  of  fasting  and 
humiliation,  to  seek  the  blessing  of  the  Lord  on  the 
Conference.  We  began,  continued,  and  parted  in  the 
greatest  peace  and  union.  We  concluded  to  send 
Jonathan  Jackson  and  Josias  Handle  alternately  as 
missionaries  to  Savannah  and  the  ancient  parts  of 
Georgia. 

Sunday,  10.  Gave  a  discourse  on  Hab.  ii.  1,  2.  At 
noon  Brother  Hill  made  an  attempt  to  preach  in  the 
street  opposite  St.  Michael's  Church,  but  was  pre- 
vented by  the  guard;  however,  it  wrought  right,  for 
many  were  led  to  attend  the  church  in  the  afternoon 
and  evening  meetings. 

Sunday,  17.  Preached  to  a  full  congregation  and 
had  a  solemn  season,  and  in  the  afternoon  I  preached 
on  Luke  viii.  10. 

Sunday,  24.  Made  out  to  deliver  two  discourses  to 
large  congregations. 

Sunday,  31.  Was  much  taken  up  with  the  work  of 
the  Lord.     I  preached  in  the  morning  and  afternoon. 

Wednesday,  February  3.  Had  near  two  hundred 
and  fifty  of  the  African  society  at  the  love-feast  held 
for  them  in  the  evening. 

Friday,  5.  Was  happy  last  evening  with  the  poor 
slaves  in  Brother  Wells's  kitchen,  whilst  our  white 
brother  held  a  sacramental  love-feast  in  the  front  par- 
lor up-stairs. 

Sunday,  7.  "We  had  an  awful,  solemn  season  while 
I  discoursed  on  the  two  thieves  that  suffered  with  our 


In  South  Carolina.  283 

Lord,  and  still  more  so  in  the  afternoon  on  our  Lord's 
comment  on  the  sixth  commandment.  My  soul  is 
truly  happy  in  the  Lord,  and  his  work  is  reviving 
amongst  us. 

Sunday,  14.  Began  the  solemnity  of  the  day  by 
opening  and  applying  our  Lord's  comment  on  the 
seventh  commandment. 

Wednesday,  17.  The  city  now  appears  to  be  run- 
ning mad  for  races,  plays,  and  balls.  My  soul  longeth 
to  be  gone  as  a  bird  from  a  cage.  I  have  been  em- 
ployed in  visiting  from  house  to  house,  and  lament  the 
superficial  state  of  religion  among  the  white  people 
who  are  called  Methodists.  I  have  thought  if  we  had 
entered  here  to  preach  only  to  the  Africans,  we  should 
probably  have  done  better. 

Monday,  21.  Delivered  two  discourses  on  our  Lord's 
sermon  on  the  mount,  and  was  loud,  long,  alarming, 
and  not  very  pleasing. 

Sunday,  28.  My  morning  subject  was  Phil.  i.  8,  9. 
In  the  evening,  treated  on  wolves  in  sheep's  clothing: 
some  laughed,  some  wept,  and  some  were  vexed.  I 
feel  for  these  souls:  many  of  them,  who  have  been  sit- 
ting under  my  ministry,  appear  to  be  more  hardened 
now  than  when  I  began  to  preach  to  them;  and  no 
wonder,  seeing  they  have  so  insulted  the  Spirit  of 
God. 

Wednesday,  March  2.  And  now,  what  have  I  been 
doing?  I  have  preached  eighteen  sermons,  met  all 
the  classes,  fifteen  in  number,  written  about  eighty 
letters,  read  some  hundred  pages,  visited  thirty  fam- 
ilies again  and  again.  But  who  are  made  the  subjects 
of  grace?  I  am  apprehensive  God  will  work  more  in 
judgment  than  in  mercy,  and  that  this  will  be  an  event- 
ful year  to  the  inhabitants  of  this  place. 


284  His  toby  of  Methodism 

Thursday,  3.  Left  the  city  and  directed  our  course 
toward  Augusta- 
After  giving  a  month  to  the  work  in  Georgia,  they  re- 
turned to  South  Carolina,  traveled  through  Abbeville, 
Newberry,  Laurens,  Union,  and  Spartanburg  districts, 
and  passing  the  Cowpens,  "  where  Morgan  and  Tarle- 
ton  had  their  fray,"  they  went  through  Eutherford  to 
Morganton,  in  Burke  county,  North  Carolina.  The 
Conference  of  1797  was  attended  by  Doctor  Coke,  who 
lias  left  the  following  interesting  account  of  his  visit: 

"From  Mr.  John  Handle's  (in  Montgomery  coun- 
ty, North  Carolina)  I  rode  the  next  day  to  his  broth- 
er William's,  where,  the  weather  being  cold  and  the 
congregation  small,  I  preached  in  his  large  parlor  in 
preference  to  our  chapel;  and  the  next  day  went  to 
Brother  Threadgill's,  a  local  preacher  and  justice  of 
the  peace,  who  had  a  congregation  ready  to  receive  me 
on  my  arrival.  Our  next  engagement  was  at  Anson 
Court-house  ( Wadesboro),  which  I  reached  about  noon, 
after  being  wet  to  the  skin.  Here  I  had  a  small  con- 
gregation on  account  of  the  rain,  and  after  preaching 
rode  about  eighteen  miles  to  Brother  Plante's,  where 
a  little  company  awaited  me  in  his  dwelling-house. 
The  next  day  I  preached  in  our  chapel  about  half  a 
mile  from  Brother  Plante's  to  a  considerable  audience, 
and  was  favored  of  the  Lord  with  one  of  my  best  times. 
After  preaching  I  rode  about  twelve  miles,  and  lay  at 
the  house  of  a  pious  Baptist.  In  the  morning  we 
breakfasted  at  a  tavern  on  the  road,  and  at  night  reached 
another  tavern  where  the  pious  landlady,  being  ap- 
prised of  my  coming,  provided  for  me  a  little  congre- 
gation, and  gave  us  tea,  supper,  lodging,  and  breakfast 
gratis.  The  next  day  we  rode  fo  Camden,  in  South 
Carolina,  a  tolerable  town  containing;  about  two  hun- 


In  South  Carolina.  285 

clred  houses.  I  lodged  at  the  house  of  Brother  Smith, 
formerly  au  eminent  and  successful  traveling  preach- 
er. It  is  most  lamentable  to  see  so  many  of  our  able 
married  preachers  (or  rather  I  might  say,  almost  all 
of  them)  become  located  merely  for  want  of  support 
for  their  families.  I  am  conscious  it  is  not  the  fault 
of  the  people;  it  is  the  fault  of  the  preachers,  who, 
through  a  false  and  most  unfortunate  delicacy,  have 
not  pressed  the  important  subject  as  they  ought  upon 
the  consciences  of  the  people.  I  am  astonished  that 
the  work  has  risen  to  its  present  height  on  this  conti- 
nent, when  so  much  of  the  spirit  of  prophecy,  of  the 
gifts  of  preaching — yea,  of  the  most  precious  gifts 
which  God  bestows  on  mortals,  except  the  gifts  of  his 
only-begotten  Son  and  his  spirit  of  grace — should  thus 
miserably  be  thrown  away.  I  could,  methinks,  enter 
into  my  closet  and  weep  tears  of  blood  on  the  occasion. 
Many  of  the  inhabitants  of  Camden,  as  I  was  informed, 
are  Deists,  so  I  endeavored  to  suit  my  discourses  ac- 
cordingly. After  preaching  two  sermons  in  this  town, 
and  one  at  Brother  Lenoir's,  a  planter,  who  lives  a  few 
miles  from  Camden,  we  set  out  for  Brother  Bembert's, 
who  is  descended  from  French  ancestors,  and  of  con- 
siderable property.  On  Christmas-day  I  preached  at 
our  chapel  in  the  neighborhood,  on  the  history  of  the 
wise  men,  and  afterward  administered  the  Lord's  Sup- 
per. About  dinner-time  a  son  of  Brother  Bembert  re- 
lated to  us  the  following  interesting  anecdote :  'A  (skep- 
tical) gentleman  of  Columbia  (the  seat  of  government 
for  South  Carolina,  not  far  distant  from  Mr.  Bembert's) 
had  (about  a  fortnight  past)  drunk  immoderately  for 
three  successive  nights,  by  which  he  brought  on  a  fe- 
ver, which  ended  in  his  death.  A  little  time  before  he 
died,  he  asked  his  physician  whether  there  were  any 


286  History  of  Methodism 

hopes  of  liis  recovery.  On  the  physician  answering 
in  the  negative,  and  that  he  had  probably  but  a  few 
days  at  farthest  to  survive,  lie  ordered  the  people 
around  him  to  lay  him  out  as  a  corpse.  When  this 
was  executed,  he  desired  them  to  go  to  several  of  his 
(skeptical)  friends  and  to  inform  them  that  he  was 
dead,  and  that  he  had  made  it  his  dying  request  that 
they  would  come  immediately  after  his  decease,  and 
take  a  parting  view  of  his  dead  body.  His  friends  ac- 
cordingly came;  and  while  they  were  making  their 
remarks  on  the  supposed  corpse,  he  sprung  up  out  of 
bed  in  a  moment,  threw  his  arms  around  their  necks, 
and  gave  each  of  them  a  smart  kiss,  immediately  after 
which  he  returned  into  bed,  and  the  next  morning  ex- 
pired.' It  is  astonishing  what  force  there  is  in  the 
modern  philosophy,  to  make  the  conscience  as  hard  as 
a  stone!  From  Mr.  Eembert's,  we  set  off  for  Brother 
Moore's,  who  was  once  also  a  very  useful  traveling 
preacher.  The  location  of  so  many  scores  of  our  most 
able  and  experienced  preachers  tears  my  very  heart  in 
pieces.  Methinks  almost  the  whole  continent  would 
have  fallen  before  the  power  of  God  had  it  not  been  for 
this  enormous  evil.  At  Brother  Moore's  we  had  a  room 
full  of  precious  souls,  all  alive  to  God.  On  the  next  day, 
I  preached  at  one  of  our  chapels,  not  far  distant  from 
Brother  Moore's,  and  administered  the  Lord's  Supper. 
We  permitted  a  good  many  to  remain  spectators  at 
their  own  earnest  importunity,  and  observing  that  sev- 
eral young  women,  who  were  not  communicants,  were 
under  deep  concern,  we  invited  them,  when  the  sacra- 
ment was  over,  to  draw  near  to  the  table,  that  we  might 
pray  particularly  for  them.  They  did  so,  with  tears 
streaming  down  their  cheeks,  and  we  were  favored 
with  a  most  profitable  time,  not  only  for  them,  but  for 


In  South  Carolina.  287 

all  who  were  present.  I  find  it  a  common  custom  for 
our  elders,  on  such  occasions,  to  invite  those  who  do 
not  choose  to  communicate  to  draw  near  to  be  prayed 
for,  and  that  almost  always  some  accept  of  the  invi- 
tation. After  the  service,  we  mounted  our  horses  in 
order,  if  possible,  to  reach  a  village  called  the  Corner 
(Monks).  But  there  was  a  great  swamp,  as  well  as  a 
broad  ferry,  in  our  way.  When  we  came  into  the  mid- 
dle of  the  swamp,  it  was  almost  night.  In  one  place, 
the  planters  had  laid  down  about  a  hundred  logs  of 
wood,  which  they  call  puncheons,  in  order  to  mend  the 
road:  these,  owing  to  the  heavy  rains,  were  loosened 
and  floated  on  the  water  which  covered  the  road.  We 
first  endeavored  to  drive  our  horses  over  them,  but  all 
in  vain;  we  then  ventured  into  a  deep  ditch,  in  order 
to  go  round  them,  but  in  this  also  we  failed,  so  that 
we  were  obliged  to  turn  back  in  the  dark  through  a 
miserable  road,  till  we  arrived  at  the  house  of  a  little 
planter.  He  very  kindly  took  us  in,  and  gave  us  a 
roasted  turkey  for  our  supper,  and  the  best  beds  in  his 
house  to  lie  on.  In  the  morning,  he  took  us  five  miles 
round  through  the  woods,  and  brought  us  into  the 
road  beyond  the  puncheons;  when,  to  our  great  sur- 
prise, we  met  a  gentleman  who  had  driven  his  horse 
over  the  puncheons;  however,  he  was  thoroughly  wet, 
for  the  poor  beast  had  fallen  with  him  two  or  three 
times.  Soon  afterward  we  crossed  the  broad  ferry; 
and  then,  as  usual,  I  saw  the  hand  of  Providence,  for 
my  horse  was  exceedingly  restive,  and  would,  very 
probably,  have  overturned  the  boat  if  we  had  crossed 
in  the  dark  the  evening  before.  When  we  arrived  at 
the  Corner,  I  expected  to  preach,  but  no  notice  had 
been  given  by  the  preacher  who  went  before  me  to 
make  my  publications;  and  being  much  fatigued  with 


2S3  History  of  Methodism 

a  long  journey,  I  rested  that  evening,  but  was  after- 
ward yery  much  grieved  when  I  was  informed  that 
the  people  expected  to  be  called  together,  and  have  a 
sermon  in  the  parlor  of  the  tavern,  and  that  they  had 
not  had  divine  service  for  twelve  years!  O  what  a 
blessing  it  is  to  enjoy  the  sound  of  the  gospel!  How 
little  value  do  too  many  fix  on  the  privileges  they  en- 
joy! From  the  Corner,  we  set  off  for  Charleston,  and 
in  the  evening  arrived  among  our  dear  friends  in  that 
city.  Brother  Asbury  came  in  the  same  day  (January 
2,  1797)  from  his  route  by  the  sea-side;  and  we  mutu- 
ally rejoiced  to  see  each  other's  face.  On  this  day's 
journey  we  saw  a  noble  eagle,  standing  on  the  top  of  a 
tree  and  looking  calmly  at  us.  This  whole  journey 
was  very  pleasing.  The  weather  was  continually  mild, 
a  few  days  only  excepted.  The  lofty  pine-trees,  through 
which  we  rode  for  a  considerable  part  of  the  way,  cast 
such  a  pleasing  gloom  over  the  country  that  I  felt  my- 
self perfectly  shut  up  from  the  busy  world,  at  the  same 
time  that  I  was  ranging  through  immeasurable  forests. 
How  many  blessings  of  a  temporal  kind  does  our  good 
God  mix  in  our  cup,  besides  that  crowning  blessing — 
the  consciousness  of  his  favor!  How  inexcusable, 
therefore,  would  it  be  to  murmur  when  enjoying  so 
many  comforts,  even  in  a  state  of  probation !  O  what 
must  the  rivers  of  pleasure  be  which  flow  at  his  right- 
hand  forevermore!  While  I  continued  at  Charleston, 
we  had  our  Annual  Conference  for  the  States  of  South 
Carolina  and  Georgia,  and  for  a  part  of  North  Caroli- 
na, in  which  every  thing  was  settled  with  the  utmost 
harmony  and  concord.  In  the  Virginia  Conference 
there  was  a  great  deficiency  of  preachers,  which  was 
nearly  made  up  by  the  surplus  in  the  present.  Here 
we  received  a  pressing  invitation  to  send  missionaries 


In  South  Carolina.  289 

to  Providence  Island,  one  of  the  Bahamas,  but  were 
all  of  the  opinion  that  the  British  Colonies  should  be 
supplied  from  Britain  or  Ireland.  Indeed,  our  Amer- 
ican societies  have  neither  men  nor  money  to  spare. 
O  that  God  would,  of  his  infinite  mercy,  raise  up  more 
faithful  laborers  for  his  work,  and  incline  the  hearts 
of  the  rich  to  assist  us  in  carrying  on  our  extensive 
plan  for  the  enlargement  of  his  kingdom !  Charleston 
has  lately  suffered  extremely  by  two  conflagrations, 
both  of  which  happened  in  the  course  of  a  month. 
About  six  hundred  dwelling-houses,  besides  ware- 
houses, and  a  large  quantity  of  valuable  effects,  were 
destroyed.  In  Savannah,  in  Georgia,  also,  they  have 
had  three  conflagrations,  the  last  of  which  nearly  con- 
sumed the  small  part  of  the  town  which  the  two  former 
had  left  remaining.  Surely,  the  judgments  of  God  are 
upon  the  earth!  But  alas!  the  greatest  part  of  its 
inhabitants,  it  is  to  be  feared,  have  refused  to  learn 
righteousness.  Poor  William  Hammett  is  now  come 
to  nothing.  When  he  began  his  schism,  his  popular- 
ity was  such  that  he  soon  erected  a  church,  nearly  if 
not  quite  as  large  as  our  new  chapel  in  London,  which 
was  crowded  on  the  Lord's-day.  But  alas!  he  has 
now  upon  Sunday  evenings  only  about  thirty  white 
people,  with  their  dependent  blacks.  He  has  indeed 
gained  a  sufficiency  of  money  to  procure  a  plantation, 
and  to  stock  it  with  slaves,  though  no  one  was  more 
strenuous  against  slavery  than  he  while  destitute  of 
the  power  of  enslaving.  During  his  popularity,  we  lost 
almost  all  our  congregation  and  society;  but  blessed  be 
God,  we  have  now  a  crowded  church,  and  a  society,  in- 
clusive of  the  blacks,  amounting  to  treble  the  number 
which  we  had  when  the  division  took  place;  and  our 
people  intend  immediately  to  erect  a  second  church. 
19 


290  History  of  Methodism 

I  can  truly  say  that  the  more  I  am  acquainted  with 
the  devices  of  Satan,  the  more  I  detest  the  spirit  of 
schism.  Our  society  of  blacks  in  the  city  are,  in  gen- 
eral, very  much  alive  to  God.  They  now  amount  to 
about  five  hundred.  The  Lord  has  raised  up  a  zealous 
man  in  Mr.  McFarlan,  a  merchant,  and  partner  with 
the  late  Mr.  Wells.  He  amply  supplies  the  place  of 
his  valuable  deceased  partner.  His  weekly  exhorta- 
tions to  the  blacks  are  rendered  very  profitable.  It 
is  common  for  the  proprietors  of  slaves  to  name  their 
blacks  after  the  heathen  gods  and  goddesses.  The 
most  lively  leader  among  our  negroes  in  this  place  has 
no  other  name  but  Jupiter:  he  has  a  blessed  gift  in 
prayer,  but  it  appears  to  me  extremely  odd  to  hear 
the  preacher  cry  out, '  Jupiter,  will  you  pray?'  A  lady 
of  the  name  of  Hopeton  lives  in  this  city,  a  woman  of 
large  fortune,  and  between  seventy  and  eighty  years 
of  age.  Mr.  Wesley  dined  with  her,  as  he  was  return- 
ing home  from  Georgia.  When  she  heard  of  Mr. 
Hammett's  introducing  Methodism  on  Mr.  Wesley's 
original  plan,  she  sent  him  an  invitation  to  her  house ; 
and  when  he  entered  her  parlor,  she  took  him  by  the 
hand  and  informed  him  of  the  honor  she  had  received 
in  the  company  of  Mr.  Wesley,  and  that  she  was  happy 
to  show  respect  to  one  who  so  highly  revered  his  mem- 
ory and  trod  in  his  steps.  But  alas!  he  has  so  sick- 
ened her  of  the  gospel  that  I  have  no  hopes  that  she 
ever  will  again  attend  a  gospel  ministry.  In  this  city, 
which  contains  only  about  twenty  thousand  inhabit- 
ants, they  have  two  public  theaters,  and  the  people 
in  general  are  much  more  devoted  to  pleasure  than  in 
any  part  of  Great  Britain  or  Ireland.  From  all  the 
observations  I  have  been  able  to  make,  I  can  perceive 
that  the  inhabitants  of  the  United  States  are  verging 


In  South  Carolina.  291 

rapidly  into  two  grand  parties— real  Christians  and 
open  infidels.  I  confess  I  have  my  doubts  whether 
religion  has  gained  ground  or  not,  on  this  continent, 
since  my  last  visit." 

Tuesday,  January  3,  1797.  We  began  Conference, 
and  sat  some  days  six  or  seven  hours.  We  had  pleas- 
ing accounts  of  the  growth  of  religion  in  Georgia,  as 
well  as  in  this  State.  We  had  a  sermon  every  evening, 
and  many  to  hear. 

Sunday,  8.     My  subject  was  John  xiv.  21-23. 

Monday,  9.  Our  Conference  rose.  We  have  been 
blessed  with  some  young  men  for  the  ministry. 

Sunday,  15.  Preached  on  John  vi.  66-69.  We  were 
much  crowded,  and  more  so  when  Dr.  Coke  preached 
in  the  evening. 

Monday,  16.  This  evening  I  prayed  with  Brother 
Wells,  for  the  last  time;  he  expressed  his  confidence 
in  God,  and  freedom  from  guilty  dread  and  horror. 

Tuesday,  17.  Was  called  to  the  house  of  Brother 
Wells,  just  departed  this  life.  His  widow  I  found  in 
prayers  and  tears,  as  also  the  dear  children  and 
servants.  We  appointed  his  funeral  to  be  at  four 
o'clock  to-morrow.  It  is  twelve  long  years  next  March 
since  he  first  received  Henry  Willis,  Jesse  Lee,  and 
myself,  into  his  house.  In  a  few  days  he  was  brought 
under  heart  distress  for  sin,  and  soon  after  professed 
faith  in  Christ;  since  that  time  he  has  been  a  diligent 
member  of  the  society.  About  fourteen  months  ago, 
when  there  was  a  revival  of  religion  in  the  society,  and 
in  his  own  family,  it  came  home  to  his  own  soul;  he  was 
quickened,  and  remarkably  blessed,  and  continued  so 
to  be  until  his  death.  His  affliction  was  long  and  very 
severe.  The  last  words  he  was  heard  to  say  that  could 
be  understood  were  that  "  he  knew  where  he  was,  that 


292  History  of  Methodism 

his- wife  was  with  him,  and  that  God  was  with  him.' 
He  has  been  a  man  of  sorrows,  and  has  suffered  the 
loss  of  two  respectable  wives,  and  a  favorite  son;  sus- 
tained heavy  loss  by  fire,  and  was  subject  to  a  great 
variety  of  difficulties  in  trade  and  merchandise.  He 
was  one  much  for  the  feeling  part  of  religion ;  a  gen- 
tleman of  spirit,  and  sentiment,  and  fine  feelings;  a 
faithful  friend  to  the  poor,  and  warmly  attached  to  the 
ministers  of  the  gospel. 

Wednesday,  18.  We  committed  the  dust  of  our  dear 
Brother  Wells  to  the  Old  Church  burying-ground,  in 
Cumberland  street.  Doctor  Coke  performed  the  funer- 
al-rites, and  delivered  an  oration.  I  also  gave  a  short 
one. 

Sunday,  22.  I  preached  Mr.  Wells's  funeral-sermon 
on  Rev.  ii.  10:  "  Be  thou  faithful  unto  death,  and  I  will 
give  thee  a  crown  of  life."  Observed,  (1)  Who  it  is 
that  speaketh ;  (2)  to  whom  he  was  speaking ;  (3)  what 
might  be  supposed  and  granted  concerning  the  Angel 
of  the  Church — that  he  had  professed  the  convicting 
and  converting  grace  of  God — that  he  had  suffered 
poverty,  temptation,  and  persecution;  (4)  what  it  is  to 
be  faithful  to  God — to  fear  him,  as  also  to  trust  in  his 
grace  and  providence;  faithful  to  Christ,  and  to  the 
Church,  to  the  Spirit  of  God,  to  his  family  and  citi- 
zens; faithful  unto  death,  even  martyrdom.  Gave  a 
brief  account  of  Mr.  Wells's  life  and  death. 

Wednesday,  25.  No  justice  for  Cumberland  street 
Methodists.  A  young  Scot  shouted  in  the  church, 
and  after  he  was  taken  out  of  the  house  struck  three 
or  four  men;  no  bill  was  found  against  him,  and  we 
are  insulted  every  night  by  candle-light. 

Sunday,  29.  Consulted  a  physician,  who  judged 
my  disease  to  be  intermittent  fever. 


Ix  South  Carolina.  293 

Friday,  February  10.  This  day  Doctor  Coke  is 
waiting  to  sail  for  Ireland.  Strangers  to  the  delicacies 
of  Christian  friendship  know  little  or  nothing  of  the 
pain  of  parting. 

Sunday,  12.  Stood  upon  my  watch-tower.  My 
subject  was  Eccles.  v.  1:  "Keep  thy  foot  when  thou 
goest  into  the  house  of  God."  I.  The  house  of  God — 
the  temples,  first  and  second,  and  synagogues  were 
called  houses  of  God.  A  place  built  for  the  service 
and  worship  of  the  Lord;  the  congregation  and  Church. 
II.  The  exercises  and  ordinances  of  the  house  of  God; 
reading  and  preaching  the  word  of  God;  prayer  and 
praises ;  baptism  and  the  Lord's  Supper.  In  his  tem- 
ple every  one  shall  speak  of  his  glory.  III.  The 
manifestations  that  God  is  pleased  to  make  of  himself 
in  his  own  house  to  the  souls  of  his  people.  IV.  How 
people  should  prepare  for  and  behave  in  the  house  of 
God.  To  keep  their  eyes  and  ears — fix  their  attention 
on  the  Lord  and  Master  of  the  house.  V.  The  wicked 
called  fools,  and  the  sacrifice  they  make.  Ignorant  of 
themselves,  of  God,  of  Christ,  and  true  religion,  and 
the  worship  of  the  Lord,  and  do  not  consider  it  is  God, 
Christ,  and  sacred  things  they  make  light  of. 

Tuesday,  14.  Met  the  stewards  on  the  subject  of 
the  new  house  (Bethel).  We  have  adjourned  on  the 
question.  If  materials  fall  in  their  price,  and  if  we 
can  secure  £400,  shall  we  begin?  O  we  of  little  faith! 
It  is  a  doubt  if  we  had  fifty  in  society  and  £100  on 
hand  when  we  laid  the  foundation-stone  of  Cumber- 
land Street  House,  which  cost  us  (including  the  lot) 
£1,300.  The  society  has  been  rent  in  twain,  and  yet 
we  have  worked  out  of  debt  and  paid  £100  for  two 
new  lots,  and  we  can  spare  £100  from  the  stock,  make  a 
subscription  of  £150,  and  the  Africans  will  collect  £100. 


291  History  of  Methodism 

Sunday,  19.  Made  an  explanatory  discourse  on 
Isaiah  lv.  1-7.  It  was  a  melting  season.  In  the  after- 
noon preached  on  Rom.  viii.  31. 

Sunday,  26.  Judged  it  best  to  be  plain  and  explan- 
atory on  the  Lord's  Supper,  1  Cor.  v.  7,  8.  Congrega- 
tion large,  and  the  sacramental  occasion  very  solemn. 
My  farewell  discourse  was  on  1  Sam.  xii.  23,  24.  Ob- 
served on  the  duty  of  those  who  have  the  charge  of 
souls:  (1)  To  pray  for  them;  (2)  to  teach  them  the 
good  and  right  way,  which  is,  to  fear  the  Lord,  and 
serve  him  in  truth,  sincerity  and  parity  of  intention; 
(3)  the  motives  to  induce  them — the  consideration  of 
the  great  things  God  has  done  for  them. 

Monday,  27.  Reached  Monk's  Corner,  and  were 
most  agreeably  entertained  at  Mr.  Jones's.  The  next 
day  came  to  Nelson's  Ferry;  the  gentlemen  were  re- 
galing themselves  with  cards;  blunt  Frank  Asbury 
asked  for  dinner,  but  told  them  he  could  not  dine  on 
cards.  The  cards  were  very  politely  put  away,  and 
every  necessary  mark  of  attention  paid.  Mr.  Gour- 
din,  who  commands  several  ferries  on  the  river,  is  a 
complete  gentleman.  We  came  off  in  the  rain,  and 
after  riding  four  miles  in  the  dark,  dirt,  and  rain,  came 
to  the  Widow  Bowman's. 

Thursday,  March  2.  Had  a  cold  day  at  Gibson's; 
subject  1  John  v.  13-15.  Bode  five  miles  to  Mark 
Moore's,  and  preached  on  2  Peter  iii.  18. 

Friday,  3.     At  Bradford's,  on  Heb.  iii.  7,  8. 

Saturday,  4.  At  Bembert's  new  chapel,  on  Matt.  xi. 
28-30. 

Sunday,  5.  After  love-feast  and  sacrament,  preached 
on  2  Cor.  vi.  6-10. 

Monday,  6.  At  Camden,  in  the  court-house,  on  2 
Cor.  v.  11:  "Knowing  therefore    the   terror   of  the 


In  South  Carolina.  295 

Lord,  we  persuade  men."  I.  The  divine  character  of 
Christ  as  judge — his  perfections,  and  relations  to  the 
persons  who  are  to  be  tried.  II.  The  characters  to 
be  judged — infidels,  sinners,  Pharisees,  hypocrites, 
backsliders,  believers,  true  and  false  ministers — these 
are  to  be  tried,  found  guilty,  or  acquitted,  sentenced, 
and  punished,  or  approved  and  rewarded. 

Tuesday,  7.     At  Brother  Horton's  (Hanging  Rock). 

Wednesday,  8.  Rode  thirty-two  miles  to  the  Wax- 
haws;  at  Wren's  preached  on  1  Thess.  v.  6:  "Let  us 
not  sleep  as  do  others."  The  next  day,  at  quarterly- 
meeting,  on  Isa.  i.  9.  Rode  Friday  and  Saturday 
seventy  miles.  We  passed  through  a  large  settlement 
of  Presbyterians ;  Mr.  McCrea,  their  minister,  gave  us 
a  kind  invitation  to  lodge  at  his  house,  but  we  wished 
to  cross  the  river  (Catawba)  at  Martin's  Ferry  and 
stay  at  the  Widow  Featherston's. 

Sunday,  12.  We  were  at  Daniel  Asbury's.  I  sat 
down  and  taught  the  people  on  Heb.  xi.  6.  We  had  a 
living  meeting  in  the  evening;  some  souls  were  great- 
ly blessed. 

Wednesday,  November  29,  1797.  I  desired  the  ad- 
vice of  the  Conference  (at  James's  Chapel,  Virginia) 
concerning  my  health.  The  answer  was,  that  I  should 
rest  until  the  session  of  the  Conference  to  be  held  in 
April,  in  Virginia. 

December  4.  I  sent  my  papers  to  Brother  Lee,  who 
proceeds  to  Charleston;  also  my  plan  and  directions 
how  to  station  the  preachers  to  Brother  (Jonathan) 
Jackson.  I  believed  that  my  going  to  Charleston 
this  season  would  end  my  life,  yet  could  I  be  per- 
suaded it  was  the  will  of  the  Lord,  I  would  go  and 
preach. 

Mr.  Lee  found  a  very  different  state  of  things  from 


296  History  of  Methodism 

that  wliich  existed  nearly  thirteen  years  before,  Febru- 
ary, 1785,  when,  in  company  with  Bishop  Asbury  and 
Mr.  Willis,  he  first  visited  the  city  of  Charleston. 
There  were  at  that  time  (January  1,  1798)  two  neat 
houses  of  worship,  a  goodly  company  of  believers,  and 
an  Annual  Conference  in  that  city,  to  welcome  him 
and  wait  on  his  ministry.  He  met  all  the  demands  of 
duty,  and  gave  entire  satisfaction  in  filling  the  appoint- 
ments of  Bishop  Asbury.  The  Conference  commenced 
its  session  on  the  2d  of  January,  and  after  its  ad- 
journment Mr.  Lee  spent  twenty-seven  days  in  Geor- 
gia, and  preached  twenty-one  sermons ;  and  from  the 
eagerness  to  hear  the  words  of  life,  he  was  led  to 
express  the  belief  that  God  would  soon  and  abundantly 
pour  out  his  Spirit  upon  the  people. 

Tuesday,  February  6.  I  received  a  most  loving 
letter  from  the  Charleston  Conference;  there  is  great 
peace,  and  good  prospects,  there. 

January  1,  1799.  Our  yearly  Conference  assembled 
at  Charleston.  We  kept  our  seats  for  four  days;  thirty 
preachers  present.  We  had  great  harmony  and  good 
humor.  I  gave  a  short  discourse,  addressed  to  the 
Conference,  from  Heb.  xiii.  17.  I.  Your  guides— con- 
sequently governors.  These  how  needful  in  the  night 
if  there  be  ignorance  in  the  traveler  and  danger  in  the 
way,  deep  pits,  wild  beasts,  or  bad  men.  If  it  be  in 
the  morning  or  noonday,  how  natural  it  is  to  follow 
a  guide ;  how  necessity  and  fear  upon  the  part  of  the 
traveler  will  make  him  obedient.  II.  People  are  led 
into  essential  truth,  duty,  and  experience.  III.  Min- 
isters are  to  watch  for  their  souls  as  they  that  must 
give  an  account — the  general  and  special  accounta- 
bility to  God,  Christ,  and  the  Holy  Spirit,  to  the  min- 
istry and  to  the  Church,  and  to  all  men;  they  must 


In  South  Carolina.  297 

give  an  account  for  the  loss  of  the  Christian  traveler, 
if  that  loss  be  a  consequence  of  neglect  in  the  guide. 
The  joy  faithful  ministers  have  in  the  prosperity, 
spirituality,  and  happiness  of  the  Church;  their  grief 
or  groaning,  when,  so  far  from  gaining  other  souls,  they 
lose  some  already  partially  gained;  how  much  the  in- 
terest of  souls  is  concerned  in  the  prosperity  of  the 
ministry.  Prat/  for  us  the  great  duty  of  the  flock. 
The  argument,  we  have  a  good  conscience;  that  this 
being  the  case,  their  prayers  might  be  answered.  Let 
us  live  honestly,  do  our  duty  faithfully,  and  take  what 
is  allowed  us  as  wages — paying  our  just  debts  to  souls. 
I  ordained  three  elders  and  seven  deacons.  The  gen- 
erosity of  the  people  in  Charleston  was  great.  After 
keeping  our  ministry  and  their  horses,  they  gave  us 
nearly  one  hundred  dollars  for  the  benefit  of  those 
preachers  who  were  in  want. 

Sabbath-day,  20.  Preached  at  Bethel,  on  Mark  xi. 
17,  and  at  the  Old  Church,  on  2  Peter  i.  16.  A  group 
of  sinners  gathered  around  the  door,  and  when  I  took 
the  pulpit  they  went  off  with  a  shout.  I  felt  what  was 
coming.  In  the  evening  there  was  a  proper  uproar, 
like  old  times. 

Sabbath-day,  27.  Preached  at  Bethel,  on  Heb.  xiii. 
20,  21. 

Sunday,  February  3.  Preached  at  Georgetown,  on 
Gal.  v.  24-26. 

Friday,  10.  Preached  at  William  Gause's.  Paid 
a  visit  to  the  sea,  and  saw  the  breakers — awfully  tre- 
mendous sight  and  sound!  but  how  curious  to  see  the 
sea-gull  take  the  clams  out  of  the  sand  and  bear  them 
up  into  the  air  and  drop  them  down  to  break  them,  and 
then  eat  the  flesh! .  This  I  saw  demonstrated;  and  if 
they  fail  once  in  breaking  the  shell,  they  will  take  it 


298  Histoby  of  Methodism 

up  again  and  bear  it  higher,  and  cast  it  down  upon  a 
hard  spot  of  ground,  until  they  effect  their  purpose. 
We  are  now  in  Bladen  Circuit,  and  it  seems  as  though 
old  Brunswick,  in  North  Carolina,  would  be  a  Method- 
ist county,  and  that  most  of  the  rulers  would  believe 
in  Christ. 

Sunday,  October  20,  1799.  This  is  my  American 
birthday;  I  have  now  passed  twenty-eight  years  upon 
this  continent. 

Tuesday,  22.  We  had  a  laborious  ride  of  thirty 
miles  to  William  White's,  on  John's  River,  Burke 
county.  In  this  route  we  had  to  cross  the  Yadkin  ten 
times;  Elk  and  Buffalo  each  twice.  I  have  renewed 
my  acquaintance  with  these  rivers;  they  afford  valua- 
ble levels,  with  rising  hills  and  high  mountains  on 
each  side.  The  prospect  is  elegantly  variegated.  Here 
are  grand  heights,  and  there  Indian  corn  adorns  the 
vales.  The  water  flows  admirably  clear,  murmuring 
through  the  rocks,  and  in  the  rich  lands  gently  gliding 
deep  and  silent  between  its  verdant  banks;  and  to  all 
this  may  be  added  pure  air. 

Wednesday,  23,  and  Thursday,  24.  Our  quarterly- 
meeting  was  held  at  William  White's,  grand  patriarch 
of  this  settlement,  whose  family  of  children  and  grand- 
children are  numerous  and  extensively  established 
here.  Jesse  Lee  preached  each  day.  My  discourse 
the  first  day  was  1  Tim.  iv.  12-16. 

Friday,  25.  Came  to  Connelly's,  twenty-five  miles; 
saw  a  natural  curiosity  in  the  mountains:  an  old 
trunk  of  a  poplar  had  fallen,  and  four  limbs  of  it  had 
taken  root  at  proper  distances  from  each  other,  and 
had  grown  to  be  large  trees,  from  fifty  to  sixty  feet 
high  and  eighteen  inches  in  diameter. 

Sunday,  27.     Must  needs  go  to  the  quarterly-meet- 


In  South  Carolina.  299 

ing,  which  was  held  in  a  very  open  house ;  text,  1  John 
iii.  18-22.     The  meeting  lasted  five  hours. 

Monday,  28.  We  rode  about  forty  miles  to  Daniel 
Asbury's,  in  Lincoln  county.  I  crossed  once  more  at 
the  Horse  Ford,  where  I  was  formerly  in  danger  of  be- 
ing drowned.  Daniel  Asbury,  an  experienced  guide, 
conducted  me  across  this  time,  not  without  some  dif- 
ficulty.    I  think  I  shall  bid  a  final  adieu  to  this  ford. 

Tuesday,  29.  In  the  morning  rested,  in  the  even- 
ing preached;  subject,  1  Thess.  ii.  11,  12. 

Wednesday,  30.  Eode  to  Williams's  Chapel,  where 
Jesse  Lee  preached;  I  added  a  few  words.  We  then 
hastened  to  the  Widow  Featherston's,  on  Dutchman's 
Creek.     We  soon  called  a  meeting  after  our  arrival. 

Thursday,  31.  We  crossed  the  south  fork  of  Ca- 
tawba, and  soon  after  passed  the  line  between  North 
and  South  Carolina,  into  York  county.  In  conse- 
quence of  wandering  out  of  our  way  in  the  hickory 
barrens,  we  made  it  thirty  miles  to  Alexander  Hill's, 
where  we  held  meeting.  God  has  blessed  the  son  and 
daughter  of  our  host,  which  is  better  to  him  than 
thousands  of  gold. 

Friday,  November  1.  Held  a  meeting  at  Josiah 
Smith's,  on  Broad  Eiver. 

Saturday,  2.  We  came  to  Woad's  Ferry,  on  Broad 
at  the  mouth  of  Pacolet  River,  near  a  small  town  called 
Pinckney ville ;  thence  to  Spray's,  over  Tiger  and 
Hendrick's  bridge  on  the  Enoree.  We  were  benighted 
in  the  woods,  and  came  with  difficulty  to  Colonel  Ben- 
jamin Herndon's  about  seven  o'clock,  where  we  met' 
Brothers  Blanton,  Black,  Norman,  and  Smith. 

Sunday,  3.     Preached  on  Bom.  ii.  16. 

Tuesday,  5.  Rode  eight  miles  to  Odell's  Chapel,  in 
Laurens  county,  and  lodged  at  Henry  Davie's;  next 


300  History  of  Methodism 

day  at  Zoar  Chapel,  and  lodged  at  William  Hol- 
land's. 

Thursday,  7.  We  rode  sixteen  miles  in  haste  to  at- 
tend the  funeral  of  Nehemiah  Franks,  an  aged  man, 
who,  we  hope,  died  in  the  Lord.  Jesse  Lee  preached 
the  funeral-sermon,  after  which  I  discoursed  on  Gen. 
xl.  24. 

Saturday,  9,  and  Sunday,  10.  Quarterly-meeting  at 
Bramlett's.  Preached  on  Titus  ii.  3.  We  had  a  good 
season.  I  only  gave  an  exhortation  on  Sabbath.  Ben- 
jamin Blanton  came  up  with  us  sick;  lost  his  famous 
horse;  he  reported  two  hundred  and  sixty  dollars,  and 
he  had  received  from  the  Connection  in  four  years 
two  hundred  and  fifty  dollars.  If  we  do  not  benefit 
the  people,  we  have  but  little  of  their  money.  Such 
is  the  ecclesiastical  revenue  of  all  our  order. 

Monday,  11.  We  rode  through  a  most  barren 
country.  Jesse  Lee  stopped  to  preach  at  Colonel 
Wolfe's;  I  rode  on  to  the  Tumbling  Shoals  Ford,  on 
Reedy  River;  thence  to  William  Powell's,  on  the 
banks  of  fair  Saluda. 

Tuesday,  12.  Bode  five  miles  to  King's  Chapel; 
six  traveling  preachers  present.  Two  sermons  and 
love-feast— held  three  hours.  My  subject  was  Ephe- 
sians  v.  1-3.     . 

Wednesday,  13.  At  Warwick  Bristoe's  we  held 
meeting;  thence  to  Thos.  Terry's,  a  Yorkshire  Meth- 
odist, whom  I  married  seven  years  ago  to  Ann  W. 
Dowell,  his  present  good  wife,  from  a  Methodist  stock 
on  the  mother's  side  in  Ireland. 

Thursday,  14.  We  rode  ten  miles  to  the  Golden 
Grove,  at  Cox's  meeting-house;  my  subject  was  1 
John  ii.  20.  It  is  agreed  that  this  is  the  best  society 
we  have  in  South  Carolina;  the  land  here  is  rich.    We 


In  South  Carolina.  301 

lodged  at  Deacon  Tarrant's.  On  Friday  we  crossed 
Saluda  at  Wilson's  Ferry,  and  rode  fifteen  miles  to 
Thomas  Willingham's,  upon  the  Indian  lands. 

Saturday,  16.  Preached  at  Nash's  meeting-house, 
in  Pendleton  county,  on  Col.  i.  27.  Mr.  James  and 
family  are  not  in  fellowship  with  us,  but  are  our  most 
kind  friends;  we  were  used  in  the  very  best  manner, 
and  this  was  more  abundantly  acceptable;  friends  in 
need  are  friends  indeed. 

Sunday,  17.  We  had  love-feast  and  sacrament;  my 
subject,  2  Peter  ii.  9. 

Monday,  18.  Crossed  the  Savanna^  at  the  Chero- 
kee Ford. 

After  an  extended  visit  to  Georgia,  he  arrived  in 
Charleston  by  way  of  Augusta,  on  Saturday,  Decem- 
ber 28. 

Sunday,  29.  Preached  in  the  Old  Church  (Cumber- 
land) on  Psalm  cxviii.  24,  25. 

Wednesday,  January  1,  1800.  We  began  our  Con- 
ference in  Charleston;  twenty-three  members  present. 
I  had  select  meetings  with  the  preachers  each  even- 
ing, who  gave  an  account  of  the  dealings  of  God  with 
their  own  souls,  and  of  the  circuits  they  supplied  the 
past  year. 

Saturday,  4.  After  determining,  by  a  large  major- 
ity, that  our  next  meeting  together  (by  Divine  per- 
mission) should  be  in  Camden,  the  Conference  rose. 
Slow  moved  the  northern  post  on  the  eve  of  New- 
year's-day,  and  brought  the  heart-distressing  infor- 
mation of  the  death  of  Washington,  who  departed  this 
life  December  14,  1799.  Washington,  the  calm,  in- 
trepid chief,  the  disinterested  friend,  first  father  and 
savior  of  his  country,  under  Divine  protection  and 
direction.     A  universal  cloud  sat  upon  the  faces  of 


302  History  of  Methodism 

the  citizens  of  Charleston;  the  pulpits  clothed  in  black, 
the  bells  muffled,  the  paraded  soldiery,  a  public  ora- 
tion decreed  to  be  delivered  on  Friday,  14th  of  this 
month,  a  marble  statue  to  be  placed  on  some  proper 
situation.  These  were  the  expressions  of  sorrow,  and 
these  the  marks  of  respect  paid  by  his  feeling  fellow- 
citizens  to  the  memory  of  this  great  man.  I  am  dis- 
posed to  lose  sight  of  all  but  Washington — matchless 
man!  At  all  times  he  acknowledged  the  providence  of 
God,  and  never  was  he  ashamed  of  his  Redeemer;  we 
believe  he  died  not  fearing  death.  In  his  will  he  or- 
dered the  manumission  of  his  slaves — a  true  son  of 
liberty  in  all  points. 

Sunday,  5.  In  order  the  better  to  suit  my  subject 
to  the  Conference,  the  New-year,  ordination  of  elders 
and  deacons,  and  the  General's  death,  I  made  choice 
of  Isa.  lxi.  2  :  (1)  The  acceptable  year  of  the  Lord; 
(2)  the  day  of  vengeance  of  our  God;  (3)  to  com- 
fort all  that  mourn.  The  congregation  was  large, 
decent,  and  solemn;  the  ordination  was  attended  with 
unction  from  above,  and  the  sacrament  wVuii  tenderness 
of  heart.  At  the  New  Church  (Bethel),  before  the  or- 
dination of  deacons,  Jesse  Lee  discoursed  on  Luke  x.  2. 
After  encountering  many  difficulties,  I  was  able  to  set- 
tle the  plan  of  stations,  and  to  take  in  two  new  circuits. 

Monday,  6.  I  desired  Jesse  Lee,  as  my  assistant,  to 
take  my  horse  and  his  own,  and  visit,  between  this  and 
the  7th  of  February,  Coosawhatchie,  Savannah,  and 
St.  Mary's  (a  ride  of  about  four  hundred  miles),  and  to 
take  John  Garvin  to  his  station;  the  time  has  been 
when  this  journey  would  have  been  my  delight,  but 
now  I  must  lounge  in  Charleston. 

Sunday,  12.  Preached  in  Cumberland,  on  1  Peter 
i.  17-19. 


In  South  Carolina.  303 

Sunday,  19.  Subject,  1  Peter  i.  6,  7.  At  intervals 
Nicholas  Snethen  read  to  me  those  excellent  sermons 
of  Mr.  James  Saurin,  a  French  Protestant  minister  at 
the  Hague;  they  are  long,  elaborate,  learned,  doc- 
trinal, practical,  historical,  and  explanatory. 

Thursday  night,  23.  Departed  this  life,  Edward 
Rutledge,  Governor  of  South  Carolina.  He  was  one 
of  the  tried  patriots  of  1775  and  1776.  The  Africans 
gave  him  a  good  character  for  his  humanity.  On 
Saturday,  25th,  his  dust  is  to  be  committed  to  dust. 
"  I  have  said  ye  are  God's,  but  ye  shall  all  die  like 
men,  and  fall  like  one  of  the  princes." 

Sunday,  26.     Preached  on  Rom.  xii.  9-11. 

Wednesday,  February  5.  Dined  with  Jesse  Vaugh 
and  visited  Mr.  Wamack's  family  at  the  Orphan 
House.  There  is  no  institution  in  America  equal  to 
this;  two  or  three  hundred  orphans  are  taught,  fed 
and  clothed,  and  then  put  apprentices  to  good  trades. 

Friday,  7.  Jesse  Lee  and  George  Dougherty  came 
to  town.  The  former  has  been  a  route  of  about  six 
hundred  miles,  and  my  poor  gray  has  suffered  for  it. 

Sunday,  9.  Gave  my  last  charge  at  Cumberland 
Street  Church  from  Rom.  xii.  14-18.  We  went  north 
by  way  of  Monk's  Corner,  Nelson's  Ferry,  Gibson's, 
Rembert's,  Camden,  Horton's,.  and  Jackson's. 

Friday,  21.  Attended  meeting  at  Anson  Court- 
house (Wadesboro).  We  had  no  small  congregation 
at  Mr.  Cash's  new  house.  I  was  kindly  entertained 
by  his  fathers,  when  in  Virginia  and  Tennessee,  and 
now  by  him.  They  offered  us  money,  food,  lodging, 
or  whatever  we  wanted.  At  Threadgill's  meeting- 
house Nicholas  Snethen  preached.  We  then  hasted 
to  Mr.  Atkin's. 

Sunday,  23.     At  Handle's  Church  (in  Montgomery 


304  History  of  Methodism 

county)  I  gave  a  discourse,  after  Brother  Snethen,  on 
1  Sam.  xii.  23. 

Monday,  24.     Came  to  Ledbetter's. 

Friday,  November  14,  1800.  We  took  our  leave  of 
the  French  Broad;  the  lands  flat  and  good,  but  rather 
cold.  This  river  rises  in  the  south-west,  and  winds 
along  in  many  meanders  fifty  miles  north-east,  receiv- 
ing a  number  of  tributary  streams  in  its  course;  it 
then  inclines  westward,  passing  through  Buncombe,  in 
North  Carolina,  and  Green  and  Dandridge  counties, 
in  Tennessee,  in  which  last  it  is  augmented  by  the 
waters  of  Nolachucky;  four  miles  above  Knoxville  it 
forms  a  junction  with  the  Holston,  and  their  united 
waters  flow  along  under  the  name  of  Tennessee,  giv- 
ing name  to  the  State.  We  had  no  small  labor  in 
getting  down  Saluda  Mountain.  Arriving  at  Father 
Douthet's,  on  the  south  branch  of  Saluda,  I  found 
myself  quite  at  home.  On  the  16th  of  September  we 
set  out  from  Botetourt,  in  Virginia,  and  on  the  14th 
of  November  we  were  at  the  foot  of  the  grand  mount- 
ain division  of  South  Carolina. 

Sunday,  16.  Brother  Whatcoat  preached  at  Father 
John  Douthet's  on  Matt.  iii.  10;  the  next  day  I  gave 
a  sermon  founded  on  Psalm  cxlvi.  8,  9. 

Tuesday,  18.  Came  fifteen  miles  to  Sam'l  Burdine's, 
in  Pendleton  county.  Brother  Whatcoat  preached ;  we 
administered  the  Lord's  supper.  Sister  Burdine  pro- 
fesses to  have  known  the  Lord  twenty  years;  in  her 
you  see  meekness,  gentleness,  patience,  pure  love — 
and  cleanliness. 

Wednesday,  19.  Preached  at  John  Wilson's  on 
Acts  ii.  17,  18.  Benjamin  Blanton  met  me;  he  is  now 
a  married  man,  and  talks  of  locating. 

Thursday,  20.     Brother  Whatcoat  discoursed  at  the 


In  South  Carolina.  305 

Grove  with  light  and  life,  on    Col.   i.   21-23;  came 

twelve  miles  to  Thomas  Terry's. 

Saturday,  22.  Eode  twenty  miles  to  James  Powell's, 
on  Walnut  Creek,  in  Laurens  county. 

Sunday,  23.  At  King's  Chapel,  named  after  James 
King,  who  died  a  martyr  to  the  yellow  fever  in  Charles- 
ton. I  occupied  the  pulpit  one  hour  and  twenty  min- 
utes, Brother  Whatcoat  fifty  minutes,  and  Brother 
Blanton  succeeded  him.  Then  followed  the  sacra- 
ment, making  the  public  exercises  of  about  four  hours' 
continuance.  Next  day  we  crossed  Main  Saluda  at 
Pension's  Ford,  and  rode  twelve  miles  to  George  Con- 
nor's, upon  Silvador's  Purchase.  Brother  Whatcoat 
preached  at  night. 

Tuesday,  25.  At  Nathaniel  Burdine's — ancient  Meth- 
odists, who  have  a  son  in  the  ministry. 

Wednesday,  26.  At  Hugh  Porter's,  at  the  New  De- 
sign.    I  spoke  after  Brother  Whatcoat. 

Friday,  28.  At  Butler's  meeting-house,  fifteen  miles 
— no  notice;  we  therefore  pushed  on  to  Captain  Car- 
ter's.    Brother  Whatcoat  preached  on  Ezek.  xxxiii.  2. 

Saturday,  29.  Came  twelve  miles  through  deep 
sands  to  Augusta,  Georgia.  We  have  a  foundation 
and  a  frame  prepared  for  erecting,  in  a  day  or  two,  a 
house  for  public  worship,  two  stories  high,  sixty  by 
forty  feet;  for  this  we  are  indebted  to  the  favor  of 
Heaven  and  the  agency  of  Stith  Mead;  and  what  is 
better,  here  is  a  small  society.  Augusta  is  decidedly 
one  of  the  most  level  and  beautiful  spots  for  a  town  I 
have  yet  seen;  it  is  of  ample  extent  in  its  plan,  well 
began,  and  when  their  intention  shall  be  fulfilled,  of 
building  a  court-house,  a  college,  episcopal  churches 
for  the  Methodists  and  others,  it  will  do  credit  to  its 
founders  and  inhabitants. 


306  History  of  Methodism 

Monday,  15.  We  got  over  Savannah  River  at  Rob- 
ert Martin's  Ferry,  a  few  miles  above  Petersburg.  We 
came  onward  into  Abbeville  county,  and  hastened  to 
John  Brannon's,  near  the  court-house;  making  a  ride 
of  thirty  miles  for  the  day. 

Tuesday,  16.  We  proceeded  to  Silvador's  Purchase, 
twelve  miles,  to  hold  quarterly-meeting  for  Bush  Riv- 
er Circuit,  at  a  meeting-house  near  George  Connor's. 

Wednesday,  17.  I  attended  quarterly-meeting.  My 
subject  was  Phil.  i.  27.  We  spent  four  hours  in  the 
private  and  public  meeting;  a  number  of  white  and 
black  children  were  to  be  baptized,  and  probably  there 
were  persons  who  thought  it  would  he  Letter  done  by  a 
bisliop.  After  meeting,  we  had  a  fifteen  miles'  ride, 
part  of  it  in  the  night,  crossing  Saluda  at  Child's 
Ferry,  wishing  to  get  to  John  Meek's,  in  Laurens  coun- 
ty. Abbeville  is  a  large  county,  stretching  from  river 
to  river,  and  holds  better  lands  than  any  other  in  the 
State.  Although  Bush  River  Circuit  extends  through 
it,  there  are  few  Methodists,  the  most  populous  settle- 
ments being  composed  of  Presbyterians. 

Thursday,  18.  At  John  Week's,  Brother  Whatcoat 
sermonized  upon  Gal.  vi.  15. 

Friday,  19.  We  rode  thirty  miles  to  Benjamin  Hern- 
don's,  upon  the  waters  of  Enoree. 

Saturday,  20,  and  Sunday,  21.  Held  quarterly-meet- 
ing. Brother  Whatcoat  spoke  from  1  Thess.  iii.  8;  a 
very  profitable  improvement.  On  Sunday,  my  choice 
was  Acts  iii.  22,  23.  We  continued  about  six  hours  at 
Bethel.  I  saw  one  of  the  members  of  the  General 
Assembly  of  South  Carolina,  who  informed  me  that 
our  address  from  the  General  Conference  had  been 
read  and  reprobated;  and,  furthermore,  that  it  had 
been  the  occasion  of  producing  a  law  which  prohibited 


In  South  Carolina.  307 

a  minister's  attempting  to  instruct  any  number  of 
blacks  with  the  doors  shut;  and  authorizing  a  peace- 
officer  ,to  break  open  the  door  in  such  cases,  and  dis- 
perse or  whip  the  offenders. 

Monday,  22.  We  rode  to  Thomas  Hardy's,  in  the 
forks  of  Enoree  and  Tiger  rivers — nine  miles. 

Tuesday,  23.  At  Bluford's  meeting-house,  Broth- 
er Whatcoat  performed  upon  Phil.  iii.  14.  We  went 
forward  twelve  miles  to  Mr.  Glenn's,  at  Broad  River. 
I  have  had  heart-felt  sorrow  for  the  Church  of  God 
in  Philadelphia.  No  city  upon  our  continent  has  been 
more  oppressed  by  divisions  in  Christian  societies: 
witness  the  Episcopalians,  Presbyterians,  German  and 
English,  Quakers,  Baptists,  Scotch  -  Presbyterians, 
Roman  Catholics — and  now  the  Methodists:  I  have 
written  on  this  subject  to  three  official  characters. 

Wednesday,  24  I  gave  a  sermon  upon  2  Peter  i. 
4,  at  Glenn's  chapel,  near  Broad  River:  we  had  an  open 
season  and  many  hearers.  At  Glenn's  Flat,  Chester 
county,  Sealey's  meeting-house,  we  kept  our  Christ- 
mas. Brother  Whatcoat  preached  on  "  The  Son  of  God 
was  manifested  to  destroy  the  works  of  the  devil." 
My  subject  was,  "  Glory  to  God  in  the  highest,  and  on 
earth  peace,  good- will  toward  men."  We  lodged  at 
Robert  Walker's,  eighty  years  of  age,  awakened  un- 
der Mr.  Whiteneld  in  Fogg's  Manor  —  reawakened  at 
Pipe  Creek,  and  a  member  of  the  first  Methodist  So- 
ciety in  Maryland :  he  is  now  living  upon  Sandy  River, 
South  Carolina. 

Friday,  26.  We  traveled  a  barren  path,  and  came 
to  Alexander  Carter's,  upon  Fishing  Creek — a  journey 
of  about  thirty  miles,  without  food  for  man  or  beast, 
and  the  weather  warm  to  great  excess :  after  our  arri- 
val we  had  a  night-meeting. 


308  History  of  Methodism 

Saturday,  27.  After  waiting  the  leisure  of  the  boat- 
man, we  crossed  Catawba  at  Wade's  Ferry,  and  came 
three  miles  to  a  meeting-house  at  Camp  Creek,  to  at- 
tend quarterly-meeting  for  Santee  and  Catawba  cir- 
cuits. We  lodged  at  John  Grymast's,  a  Methodist, 
and  originally  from  Ireland. 

Sunday,  28.  Damp  morning.  I  gave  a  discourse 
on  Eph.  vi.  10.     Our  lodging  was  at  Johnson's. 

Monday,  29.  We  stopped  at  Georgetown,  at  Mar- 
ler's.  Brother  Whatcoat  preached  upon  "  Thou  wilt 
keep  him  in  perfect  peace  whose  mind  is  staid  on 
thee,  because  he  trusteth  in  thee."  We  made  eight- 
een miles'  progress  this  day,  and  put  up  with  John 
Horton  upon  Hanging  Rock  River. 

Tuesday,  30.     Came  to  Camden. 

Thursday,  January  1, 1801.  We  began  our  Confer- 
ence with  the  new  year.  Sat  from  nine  to  twelve  o'clock 
in  the  forenoon,  and  two  hours  in  the  afternoon;  the 
band  meeting  was  held  between  the  hours  of  seven 
and  eight.  A  clerk  for  the  minutes  was  appointed, 
and  another  (Jeremiah  Norman)  to  keep  the  journal. 
We  admitted  four  probationers;  readmitted  two  dea- 
cons to  their  standing  in  the  traveling  connection,  who 
had  left  to  locate;  then  located,  to  wit,  Blanton,  Cole, 
and  Evans ;  and  re-stationed  Gains,  Wiley,  and  West, 
who  had  located  themselves  in  the  course  of  the  last 
year.  We  had  great  union.  It  is  true,  some  talked 
loud;  but  I  dare  not  say  there  was  any  improper  heat. 
Our  sitting  continued  five  days,  and  we  rested  one 
Sabbath.  We  were  richly  accommodated  at  Smith's 
and  Carpenter's,  and  two  other  houses.  We  only  failed 
forty-eight  dollars  in  paying  all  the  preachers  their 
demand. 

After  Conference,  they  traveled  through  Lancaster, 


In  South  Carolina.  309 

Chesterfield,  Anson,  and  Richmond,  in  North  Carolina ; 
Marlborough,  Marion,  Horry,  in  South  Carolina;  and 
went  north  through  Brunswick  and  Wilmington,  in 
North  Carolina. 

Friday,  August  28,  1801.  Formed  a  plan,  at  Fred- 
ericktown,  Maryland,  for  our  future  journeys  and  la- 
bors. Bishop  Whatcoat  and  Sylvester  Hutchinson  to 
visit  Maryland  by  way  of  Baltimore  and  Annapolis, 
and  thence  on  to  Richmond  and  the  towns  on  the  route 
to  Camden,  South  Carolina;  I  in  company  with  Nich- 
olas Snethen  to  go  to  the  Western  Conference  on  Nola- 
chucky,  afterward  cross  over  to  the  south,  and  meet 
them  at  Camden. 

Saturday,  December  12.  We  came  to  Augusta,  and 
arrived  whilst  N.  Snethen  was  preaching. 

Sabbath,  13.  Ordaining  Brothers  Joshua  Moore 
and  Gilmore  to  the  office  of  deacons,  and  assisting  at 
the  sacrament,  made  all  my  labors  for  this  day.  We 
had  an  excellent  discourse  from  N.  Snethen,  on  Rev. 
ii.  4,  5.  The  Lord  hath  made  windows  in  heaven,  and 
he  can  do  it  again,  and  souls  may  be  converted  in 
Augusta.     Here  I  leave  the  State  of  Georgia. 

South  Carolina — -Monday,  14.  I  found  Weatherly 
meeting-house  much  neater  than  I  expected :  my  sub- 
ject here  was  2  Cor.  iv.  14,  "  For  the  love  of  Christ 
constraineth  us."  I  know  not  what  beside  should 
move  a  Christian  minister  to  travel  and  labor  in  this 
country. 

Tuesday,  15.  Through  the  rain  to  Chester's.  Next 
day  to  Trotter's,  where  we  had  damp  weather,  an  open 
house,  and  few  people.     I  lodged  at  Mr.  Trotter's. 

Thursday,  17.  At  Jacob  Barr's,  upon  Edisto,  I  spoke 
from  2  Tim.  iv.  1,  8 — few  people.  In  Georgia,  "I 
groaned,  being  burdened;"  but  my  congregations  were 


310  History  of  Methodism 

considerably  larger,  my  rides  shorter,  and  the  people 
abundantly  more  feeling  and  fervent  than  they  are 
here.  I  have  ridden  eighty  sand-hill  miles :  the  weath- 
er is  very  changeable;  I  feel  my  old  age  and  infirm- 
ities; my  eyes  and  feet  are  feeble;  but,  glory  to  God! 
I  have  strong  faith  for  myself  and  for  the  prosperity 
of  Zion. 

Saturday,  19.  At  Cattle  Creek  my  text  was  Heb.  vi. 
11,  12.  After  speaking  I  read  the  letters  narrative  of 
the  work  of  God.  I  lodged  at  Sebastian  Fanchesse's, 
and  was  entertained  like  a  president. 

Sabbath,  20.  I  attended  love-feast  and  sacrament, 
and  preached  on  Matt.  xi.  28-30:  the  people  were  very 
still;  a  few  tears  were  the  only  signs  of  feeling  which 
we  saw.     I  lodged  with  Thomas  Simpson. 

Monday,  21.  At  the  Indian  Fields,  I  spoke  from 
Heb.  x.  38:  the  preachers  attended  with  me,  and  bore 
their  parts  in  the  religious  exercises  of  the  meeting. 

Tuesday,  22.  We  rode  in  a  damp  morning  to  the 
Cypress,  within  thirty  miles  of  Charleston:  I  spoke 
here  on  2  Cor.  vi.  1,  2.  I  felt  some  opening.  Next 
day  I  returned  to  John  Moore's,  and  gave  a  discourse 
on  Heb.  ii.  3. 

Thursday,  24.  The  Four  Holes  is  a  name  given  to 
a  river  because  there  are  four  sinks  or  holes  upon  the 
banks:  here,  at  the  White  meeting-house,  1  preached 
on  2  Pet.  iii.  18,  "  But  grow  in  grace."  (1)  We  should 
have  grace  planted  or  sown  in  our  souls;  (2)  grow  in 
the  habits  and  exercises  of  grace ;  (3)  rules  by  which 
we  should  grow  in  grace;  (4)  by  Avhat  rules  we  may 
judge  of  our  growth  in  grace.  I  lodged  at  Jacob 
Dantzler's. 

The  Four  Holes  and  Wasmassaw  are  about  eighty 
miles  long;  the  former  the  north,  the  latter  the  cen- 


In  South  Carolina.  311 

tral  brancli  of  the  Eclisto  River:  this  settlement  was 
originally  peopled  by  the  Dutch  Presbyterians;  they 
have  declined  in  language  and  in  religion;  the  last  is 
reviving  in  the  present  rising  generation,  many  of 
whom  have  joined  the  Methodists. 

Saturday,  26.  We  came  to  Westone's  meeting-house 
to  hold  our  quarterly-meeting:  many  people  attended 
at  noon  and  at  night.  I  have  made  a  proper  visit 
through  Edisto,  which  I  had  not  before  done. 

Sabbath,  27.  Sylvester  Hutchinson  preached;  1 
only  exhorted.  As  we  had  seven  preachers  present, 
who  were  on  their  way  to  Conference,  we  employed 
the  day  and  the  night  in  the  work.  On  Monday,  we 
crossed  the  Congaree  at  Hart's  Ferry,  and  came  to 
Pickering's;  and  next  day  continued  on  to  Camden, 
crossing  Wateree  at  English's  Ferry.  Parts  of  our  route 
led  over  deep  sands,  and  all  through  was  barren. 

Friday,  January  1,  1802.  We  opened  Conference. 
I  gave  a  discourse  upon  Isa.  Ixvi.  1-3.  We  conducted 
our  business  in  great  peace,  and  upon  the  Sabbath-day 
were  ready  for  the  ordination  of  seven  elders  and  sev- 
en deacons.  The  members  of  our  Conference,  with  a 
few  others,  made  up  our  congregations,  to  whom  we 
preached  at  noon  and  at  night  each  day.  N.  Snethen 
spoke  on  "  Many  shall  run  to  and  fro,  and  knowledge 
shall  be  increased;"  and  also  on  the  hidden  leaven. 
Our  finances  were  low:  the  married  and  ,the  single 
preachers  were  paid  up;  but  there  was  no  surplus  for 
the  children.  On  Tuesday,  the  5th,  we  concluded  our 
labors  in  the  greatest  harmony.  It  was  thought  best 
to  divide  South  Carolina  into  two  districts;  one  called 
Saluda,  the  other  Camden:  they  were  placed  under 
the  president  eldership  of  two  natives  of  the  State— 
James  Jenkins  and  Greorge  Dougherty. 


312  History  of  Methodism 

After  Conference,  a  visit  was  made  to  Georgetown, 
Kingston,  and  Wilmington,  in  North  Carolina. 

On  Tuesday,  November  9,  1802,  I  dined  at  Benja- 
min Davidson's,  a  house  I  had  lodged  and  preached  at 
two  years  ago.  We  labored  along  eighteen  mountain 
miles;  eight  ascent  on  the  west  side,  and  as  many  on 
the  east  side  of  the  mountain.  The  descent  of  Saluda 
exceeds  all  I  know,  from  the  Province  of  Main  to  Ken- 
tucky and  Cumberland:  I  had  dreaded  it,  fearing  I 
should  not  be  able  to  walk  or  ride  such  steeps;  nev- 
ertheless, with  time,  patience,  labor,  two  sticks,  and, 
above  all,  a  good  Providence,  I  came  in  about  five 
o'clock,  to  ancient  father  John  Douthet's,  Greenville 
county,  South  Carolina.  Here  I  found  myself  at  home 
amongst  kind  and  attentive  friends.  On  the  Sabbath- 
day  I  preached  at  my  lodgings,  upon  Joshua  xxiv.  15. 
I  have  heard  of  successful  meetings  which  have  been 
held  by  encampments  upon  the  Catawba,  at  Morgan- 
ton,  Swannano,  Pendleton,  Greenville— in  North  and 
South  Carolina:  ministers  of  the  different  denomina- 
tions had  attended.  More  circumstantial  accounts  I 
have  not  been  able  to  obtain.  Mr.  Newton,  a  Pres- 
byterian minister,  in  Buncombe  county,  appears  to  be 
greatly  engaged  in  the  spirit  of  the  work. 

South  Carolina — Tuesday,  16.  After  resting  a  day, 
I  lectured  in  the  family,  upon  Luke  xi.  13,  and  on 
Wednesday  left  this  affectionate  household,  directing 
my  course  to  Solomon  James's,  in  the  neighborhood  of 
George's  Creek,  Pendleton  county.  I  preached  the 
funeral-sermon  of  Polly  James,  the  daughter  of  my 
host.  Here  I  met  with  Major  James  Tarrant,  a  local 
preacher,  riding  the  circuit.  We  went  on  to  Samuel 
Bnrdine's  and  lodged.  I  had  vainly  questioned  in  my 
mind  the  probable  cause  of  the  name  of  Ninety-six— 


In  South  Carolina.  313 

it  was  this,  it  seems:  During  an  Indian  war,  in  which 
there  was  an  expedition  against  the  Kewee  towns,  it 
was  found  by  measurement  that  it  was  ninety-six  miles 
from  that  spot  to  Twelve-mile  Creek. 

Friday,  19.  I  preached  at  Samuel  Burdine's,  on 
Heb.  vi.  12,  and  pretty  fully  explained  the  doctrine  of 
Christian  baptism,  and  Christian  perfection. 

Saturday,  20.  I  gave  a  sermon  at  John  Wilson's, 
in  which  I  treated  largely  on  the  right  of  persons  who 
were  awakened  to  receive  baptism ;  and  also  upon  the 
claim  of  infants  to  this  holy  rite  of  the  Church. 

Sunday,  21.  At  Salem,  on  the  Saluda,  I  preached 
upon  Matt,  xxviii.  19,  20.  I  went  home  with  James 
Tarrant,  a  local  preacher;  my  friend  has,  for  two  quar- 
ters, filled  a  traveling  preacher's  place,  and  a  very  ac- 
ceptable servant  he  has  proved  to  be. 

Monday,  22.  I  rode  to  Thomas  Terry^s,  upon  the 
forks  of  Eeedy_Ei,ver. 

Wednesday,  24.  I  gave  an  exhortation  in  the  even- 
ing, on  1  Cor.  xv.  58.  Next  day  I  went  to  Nathan 
Bramlett's.  I  called  to  see  Mrs.  Price,  eldest  daugh- 
ter of  my  once  dear  old  friend,  Alexander  Leith,  for- 
merly of  Baltimore. 

Sunday,  28.  At  Bramlett's  Chapel  I  spoke  on  Acts 
ii.  37-39. 

Monday,  29.  We  had  a  cold,  hungry  ride  of  thirty 
miles  to  Henry  Culvor  Davis's,  a  native  of  Maryland, 
and  now  of  Newberry  District,  South  Carolina.  The 
first  society  we  formed  at  this  place  declined,  and  so 
many  removed  few  were  left;  this  year  they  repaired 
the  meeting-house;  and  the  Lord  poured  out  his  Spirit, 
ctnd  nearly  one  hundred  have  been  added.  I  found  the 
labors  of  L.  Myers  and  B.  Wheeler  had  been  greatly 
blessed  in  Broad  River  Circuit,  South  Carolina. 


314  History  of  Methodism 

On  Wednesday  I  preached  at  Odell's  meeting-house 
on  2  Cor.  xiii.  9.  I  rode  home  with  Benjamin  Hern- 
don.  On  Thursday,  at  Bethel,  I  heard  Lewis  Myers 
preach  on  John  xvii.  15. 

Friday,  December  3.  At  Edward  Finch's,  George 
Douthet  and  myself  were  engaged  to  put  Mount  Bethel 
school  in  operation:  I  advised  to  finish  the  house  for 
teaching  below,  and  lodging  above. 

Sunday,  5.  At  Bethel  I  spoke  on  Heb.  vi.  1,  2.  On 
Monday  I  rested,  and  on  Tuesday  passed  the  day  with 
George  Clark,  and  preached  there  on  2  Tim.  ii.  10-12. 

Thursday,  9.  I  crossed  Tiger  River,  and  came  to 
M.ajor  Bird  Beauford's.  I  improved  upon  2  Tim.  iv. 
7,  8.     I  rode  down  to  Nathan  Glenn's,  at  Broad  River. 

Sunday,  12.  I  wTas  called  upon  by  recommendation 
to  ordain  Stephen  Shell,  John  Wallis,  and  David 
Owen  to  the  office  of  deacons.  There  were  seven  of 
ns  present  who  minister  in  holy  things.  My  subject 
was  2  Tim.  iv.  1,  2. 

Monday,  13.  We  crossed  Broad  Biver  at  James 
Glenn's  flat:  we  called  upon  the  aged  people,  prayed, 
and  came  to  Benjamin  Rowell's,  Chester  District. 

Tuesday,  14.  I  preached  at  Robert  Walker's,  upon 
Phil.  ii.  12,  13. 

Wednesday,  15.  We  rode  until  evening,  and  lodged 
at  Mr.  Washington's,  near  the  Wateree  Creek,  which 
gives  the  name  to  the  river. 

Thursday,  16.  Crossed  at  Chestnut's  Ferry,  and 
came  into  Camden.  It  is  but  a  trifle  to  ride  in  this 
country  thirty  miles  without  food  for  man  or  beast. 
On  Friday,  Saturday,  and  Sunday,  we  had  excess- 
ively cold  weather,  and  sleet  and  snow.  We  held 
our  meeting  in  Isaac  Smith's  house,  and  I  preached 
twice. 


In  South  Cabolixa.  315 

Monday,  20.  I  rode  down  to  James  Rerubert's,  upon 
the  head  of  Black  River. 

Saturday,  25.  Christmas-day.  I  preached  at  Rem- 
bert's  Chapel,  and  on  Sunday  James  Patterson  spoke 
on  "  Enoch  walked  with  God."  There  is  a  great  change 
in  this  settlement;  many  attend  with  seriousness  and 
tears.  Letters  from  the  North  announce  very  pleasing 
intelligence  of  a  great  work  of  God  in  Maryland,  and 
in  parts  of  Virginia. 

Tuesday,  28.  Yesterday  and  to-day  I  have  been 
busy  writing  letters.  My  general  experience  is  close 
communion  with  God,  holy  fellowship  with  the  Father 
and  his  Son  Jesus  Christ,  a  will  resigned,  frequent 
addresses  to  a  throne  of  grace,  a  constant,  serious  care 
for  the  prosperity  of  Zion,  forethought  in  the  arrange- 
ments and  appointments  of  the  preachers,  a  soul  drawn 
out  in  ardent  prayer  for  the  universal  Church  and  the 
complete  triumph  of  Christ  over  the  whole  earth. 
Amen,  amen,  so  be  it!  I  have  finished  my  letters,  and 
adjusted  some  plans.  For  my  amusement  and  edifi- 
cation, I  was  curious  to  read  the  first  volume  of  my 
journals.  I  compared  my  former  with  my  latter  self. 
It  was  little  I  could  do  thirty  years  ago;  and  I  do  less 
now. 

Thursday,  30.  Rode  to  Camden.  On  Friday  I  read 
in  public  some  letters  narrative  of  the  work  of  God. 

Thursday,  January  6,  1803.  From  Saturday  until 
Wednesday,  the  time  was  spent  in  Conference,  and  in 
public  exercises:  we  had  preaching  every  noon  and 
evening;  seven  elders  and  four  deacons  were  ordained. 
Of  preachers,  two  were  admitted,  one  had  located,  none 
were  dead,  and  none  were  expelled.  We  had  great 
peace  and  union  in  our  labors,  two  days  of  which 
were    directed    to   the    explanation    and    recommen- 


316  History  of  Methodism 

dation  of  discipline,  as  it  respects  the  order  of  the 
Church.  We  have  added,  in  this  Conference,  three 
thousand  three  hundred  and  seventy-one  to  our  num- 
ber. 

Friday,  7.  A  cold  day.  We  came  to  Mr.  Evans's, 
on  Congaree,  thirty  miles. 

Saturday,  8.  We  crossed  Congaree  at  Howell's 
Ferry — almost  abandoned.  The  flat  was  so  small  that 
our  horses,  had  they  not  been  quiet,  might  have  en- 
dangered us.  We  reached  John  Whetstones's  at  the 
end  of  thirty-three  miles,  in  good  time,  and  were  most 
kindly  and  comfortably  entertained.  At  the  meeting- 
house, on  the  Sabbath-day,  N.  Snethen  spoke  on  1 
Thess.  v.  9, 10;  my  subject  was  2  Cor.  xiii.  9.  I.  Smith 
exhorted,  George  Dougherty  prayed,  and  so  we  con- 
cluded. The  cold  weather  prevented  many,  yet  the 
house  was  full,  and  on  the  sunny  side,  without,  there 
were  numbers. 

Monday,  10.  We  rode  twelve  miles  to  Dantzler's. 
On  Tuesday,  I  spoke  at  the  white  meeting-house  on 
2  Cor.  vii.  1.  We  lodged  at  Mr.  Winningham's.  Next 
day,  N.  Snethen  preached  at  Cattle  Creek.  We  lodged 
at  Mr.  Simpson's.  On  Thursday,  at  the  Indian  Fields, 
I  spoke  on  1  John  iv.  16,  17.  We  lodged  at  Moore's. 
On  Friday,  at  the  Cypress,  I  only  exhorted.  On  Sat- 
urday we  rode  into  Charleston.  On  the  Sabbath-day 
I  preached  on  Romans  v.  20.  I  was  blessed  in  the 
administration  of  the  word  and  ordinances. 

Tuesday,  18,  and  Wednesday,  19,  were  days  made 
glorious  by  tne  visits  of  the  poor  Africans  who  came 
to  visit  me:  we  frequently  prayed  together. 

Thursday,  20.  We  came  to  Hadrell's  Point;  dined 
at  Mr.  Pritchard's,  rode  up  to  Wappetaw,  and  lodged 
at  Mi*.  Jones's,  where  we  were  well  entertained.  Next 


In  South  Carolina.  317 

day,  it  being  very  stormy  and  cold,  we  were  compelled 
to  stop  at  Santee  Lower  Ferry. 

Saturday,  22.     "We  came  to  Georgetown — still  cold. 

Sabbath-day,  23.  I  preached  at  Georgetown  from 
1  Tim.  iv.  10.  N.  Snethen  preached  in  the  afternoon, 
and  James  Mellard  in  the  evening- 
Monday,  24.  At  Black  River  Chapel,  I  spoke  on 
Matt.  vi.  31-33.  We  crossed  the  river  at  Evans's  Fer- 
ry, and  lodged  at  the  widow  McCantry's.  Next  day  I 
preached  at  Jenkins's  Chapel,  and  after  meeting  rode 
up  to JPort's  Ferry.     We  lodged  at  Thos.  Humphrey's. 

Wednesday,  26.  I  preached  at  the  Bare  Ponds, 
upon  Heb.  viii.  10, 11.  We  dined  at  Mr.  Shackleford's, 
and  thence  went  on  to  Gaspero  Sweet's. 

Thursday,  27.  N.  Snethen  preached  at  Rowell's 
meeting-house;  I  added  a  few  words  on  St.  Paul's  tri- 
umphant words  in  2  Tim.  iv.  7.  We  lodged  at  the  wid- 
ow Davis's,  a  daughter  of  Mr.  Dunham,  at  whose  house 
I  had  lodged  some  years  back.  I  have  lived  to  serve 
three  generations  in  South  Carolina. 

Friday,  28.  At  Wood's  meeting-house,  N.  Snethen 
preached;  I  only  glossed  a  little  upon  2  Cor.  iv.  3. 
We  lodged  at  old  Mr.  Wood's,  Marion  District. 

Saturday,  29.  We  rode  to  George  Shank's,  Marl- 
borough District,  upon  Great  Pedee.  I  have  ridden 
two  hundred  and  sixty  miles  toward  the  seventh  thou- 
sand. My  mind  hath  been  very  calm;  but  we  have 
had  it  so  severely  cold,  and  the  meeting-houses  are  so 
open  between  this  and  Charleston,  that  I  fear  the  con- 
gregations have  profited  little  by  the  word. 

Sabbath,  30.  At  Harris's  Chapel,  at  the  head  of 
Catfish,  I  preached  upon  Eph.  ii.  8.  We  lodged  with 
Captain  Nevell;  he  and  his  wife  appear  to  be  seeking 
the  Lord. 


338  History  oi  Methodism 

Monday,  31.  We  rocle  a  muddy  path  to  Gibson's 
Chapel — pole  chapel,  open  as  a  sieve,  and  the  weather 
very  cold.  N.  Snethen,  preached  upon  Phil.  iv.  8.  I 
only  added  a  few  pointed,  scattering  shot  in  exhor- 
tation. I  came  off  with  a  very  slim  breakfast,  and 
then,  after  meetings  had  to  ride  on  to  (North)  Britain, 
Drake's,  Robinson  county,  North  Carolina. 

Returning  by  the  route  of  the  two  preceding  years 
from  the  Western  Conference,  and  passing  through 
Greenville,  Spartanburg,  Newberry,  and  Lexington, 
Bishop  Asbury  came  to  Columbia. 

Tuesday,  November  15,  1803.  John  Harper  came 
to  meet  us  and  welcome  us  to  his  house,  where,  al- 
though the  weather  was  stormy,  we  held  a  family  meet- 
ing, and  the  rooms  were  filled  with  respectable  hear- 
ers; my  choice  of  a  text  was  singular;  it  was  our  Lord's 
most  affectionate  words  to  his  broken-hearted  disciples 
when  giving  notice  of  his  departure  from  them — John 
xiv.  18. 

Saturday,  19.     Reached  Charleston. 

Sunday,  20.  WTent  once  more  to  Cumberland  Street 
House,  and  had  gracious  feelings  whilst  expounding 
1  Peter  v.  10;  in  the  afternoon  spoke  upon  David's 
repentance,  as  recorded  in  Psalm  li.  9-11;  this  also 
was  a  seasonable  time,  and  all  were  attentive.  Brother 
Kendrick  spoke  in  the  New  Church  in  the  afternoon, 
and  Brother  Dougherty  in  the  Old  Church  at  night, 
whilst  the  New  Church  was  occupied  by  Brother  Dar- 
ley;  all  this  labor  was,  Ave  hope,  not  in  vain;  some  ap- 
peared to  be  in  distress;  who  knows  what  God  will 
yet  do  for  wicked  Charleston?  I  continued  a  week, 
lodging  in  our  own  house  at  Bethel,  receiving  visitors, 
ministers  and  people,  white,  black,  and  yellow;  it  was 
a  paradise  to  me  and  to  some  others. 


In  South  Carolina.  319 

Sunday,  27.  I  preached  an  ordination-sermon  upon 
Gal.  i.  15,  1G,  after  which  we  set  apart  Bennet  Ken- 
drick  to  the  elder's  office,  to  which  he  had  been  elected 
at  the  Virginia  Conference.  In  the  afternoon  I  gave 
them  my  farewell  discourse  in  Cumberland  Street 
Meeting-house;  my  subject  was  Eph.  iv.  1,  2. 

Monday,  28.  Began  our  journey  to  Augusta;  dined 
at  Mr.  Carr's,  in  Dorchester,  and  stopped  for  the 
night  with  Mr.  Isaac  Perry,  upon  Cypress  Swamp,  by 
whom  we  were  most  affectionately  received,  and  most 
comfortably  accommodated. 

Tuesday,  29.  Stopped  to  dine  with  Captain  Koger, 
and  came  to  S.'s;  next  day  to  Trotter's.  On  Thurs- 
day, December  1,  came  to  Pierce's,  Tinker's  Creek. 

Friday,  2.  Reached  our  place  of  destination.  My 
lodging  in  Augusta  is  with  Peter  Cantalou,  a  friend 
from  France. 

Sunday,  4.  Preached  on  Col.  vi.  2,  3,  in  the 
morning;  in  the  afternoon  on  2  Cor.  vi.  2.  We  have 
a  house  here  sixty  feet  by  forty,  an  attentive  and  large 
congregation,  and  seventy  members  in  fellowship.  I 
hope  this  Conference  will  give  us  one  hundred  souls 
converted. 

January  4,  1804.  "We  met  for  Conference.  Bishop 
Coke  preached  in  the  morning  and  in  the  afternoon 
at  John's  (the  old  house),  Augusta.  On  Monday  we 
opened  our  Conference  in  Mr.  Cantaiou's  house.  We 
conducted  our  business  in  great  harmony,  and  did  it 
hastily.  There  was  preaching  every  evening,  and  the 
bishops  bore  their  share  of  ministerial  labors.  Elders 
and  deacons  were  ordained.  I  found  little  difficulty 
in  stationing  the  preachers.  The  Conference  rose  at 
eleven  o'clock  on  Thursday,  and  I  took  the  road  and 
reached  Columbia  on  Saturday,  and  rode  to  Camden 


320  II is toiiy  of  Methodism 

on  Monday.  On  Monday,  16, 1  rode  as  far  as  Mr.  Rem- 
bert's,  on  Black  River;  here  I  retire  to  read  and  write. 

Sunday,  22.  I  preached  at  Rembert's,  from  Luke 
xx.  21. 

Friday,  27.     Reached  Georgetown. 

Sunday,  29.  Preached  in  Hamniett's  house,  now 
fallen  into  our  hands.  We  have  about  twenty  whites, 
and  between  three  and  four  hundred  blacks  in  society 
here.  My  mind  has  been  deeply  tried  by  my  friends, 
who  wished  me  to  derange  appointments  made  in  two 
circuits,  that  one  station  might  be  supplied.  I  do  not 
sport  with  preachers  or  people;  I  judge  for  the  Lord 
and  his  Church.  I  stand  in  the  order  of  God  as  well 
as  the  appointments  of  men. 

Monday,  30.  We  crossed  Black  River  at  Evans's 
Ferry,  and  lodged  at  Henry  Britton's,  where  we  were 
most  kindly  entertained. 

Tuesday,  31.  I  preached  at  Jenkins's  Chapel  on 
Heb.  ii.  3.  We  dined  and  came  on  to  Port's  Ferry 
an  hour  after  the  setting  of  the  sun. 

Thursday,  February  2.  We  crossed  Great  and  Lit- 
tle Pedee;  over  the  Latter  I  crossed  in  a  canoe.  At 
Potato  Ferry,  a  forlorn  place,  we  were  detained  three 
hours.  At  Kingston  Brother  McCaine  gave  us  a  ser- 
mon, and  I  also  gave  an  exhortation;  we  lodged  at 
Richard  Green's. 

Saturday,  4.  We  came  to  Hullum's;  a  curious,  fear- 
ful road  we  had  —  we  hardly  escaped  miring  sev- 
eral times.  The  simple-hearted  poor  people  have 
built  a  house  since  I  was  here  last.  I  gave  them  a 
sermon  from  2  Tim.  iv.  7,  8.  After  meeting  we  pushed 
on  to  Father  Hullum's;  dined  and  lodged  with  Will- 
iam Norton.  Brother  Benjamin  Jones,  who  had  come 
on  Bladen  Circuit  about  ten  days  back,  died  upon  the 


In  South  Carolina.  321 

road,  whether  by  fits,  to  which  he  was  subject,  or  by 
drowning,  we  have  yet  to  learn.  He  was  a  native  of 
South  Carolina,  near  to  Georgetown;  a  pious,  good 
young  man  of  unblemished  life;  he  had  traveled  five 
years,  and  has  now  gone  to  rest. 

Wednesday,  8.  We  rode  to*  Smithville,  so  called  from 
General  Smith;  we  rode  thirty-three  miles  through 
the  rain.  We  lodged  at  the  Widow  Douyer's,  and 
were  plagued  with  our  horses  breaking  away. 

Thursday,  9.  Our  horses  were  taken  and  brought 
to  us.  I  preached  at  Smithville,  and  Brother  McCaine 
also  in  a  house  in  the  town.  This  is  the  old  Fort 
Johnson,  at  the  mouth  of  Cape  Fear  River;  it  is  par- 
tially rebuilt. 

Friday,  10.  We  came  to  Brunswick,  an  old  town; 
demolished  houses,  and  the  noble  walls  of  a  brick 
church;  there  remain  but  four  houses  entire.  I 
preached  at  Miss  Grimshaw's,  on  2  Cor.  iv.  5,  and  or- 
dained Nathaniel  Bell  to  the  office  of  deacon.  At  Ed- 
Avard  Sullivan's  I  found  that  the  cold  weather  and  hard 
labor  of  riding  and  preaching  began  to  press  me  down. 

Saturday,  11.  At  Rork's,  at  Town  Creek,  Brother 
McCaine  preached;  I  also  spoke,  enforcing  "Be  thou 
faithful  unto  death,  and  I  will  give  thee  a  crown  of 
life."  A  late  camp-meeting  upon  Town  Creek  has 
given  a  revival  to  religion  amongst  both  whites  and 
blacks.  I  thought  I  perceived  intimations  of  this  in 
my  last  visits.  About  the  going  down  of  the  sun  we 
came  into  Wilmington,  faint  and  feeble. 

Sunday,  12.  We  had  nearly  one  thousand  souls,  to 
whom  I  spoke  upon  Heb.  xii.  25. 

Tuesday,  14.     I  preached  on  2  Peter  ii.  10-12. 

Wednesday,  15.     We  set  out  and  made  Nixon's,  at 
Top-sail. 
21 


322  History  of  Methodism 

Returning  through  Montgomery  and  Anson*  coun- 
ties, in  North  Carolina,  and  Chesterfield,  Kershaw, 
and  Sumter,  in  South  Carolina,  Bishops  Asbnry  and 
Whatcoat  reached  Charleston  on  Friday,  the  28th  of 
December,  1804. 

Tuesday,  January  1,  1805.  We  opened  our  Con- 
ference. I  preached  the  ordination-sermon  of  four 
elders:  James  Crowder,  Henry  M.  Gaines,  James  H. 
Mellard,  and  Hugh  Porter.  We  had  a  sacrament  and 
some  singing  and  tears,  but  for  want  of  more  and 
closer  exhortations  there  was  nothing  special  done. 
The  intendant  of  the  city  has  forbidden  our  prayer- 
meetings  with  the  blacks  before  the  rising  sun;  nor 
must  the  evening  meetings  be  held  later  than  nine 
o'clock.  The  preachers  are  seriously  occupied  with 
the  work  of  Conference,  and  they  are  countrymen,  and 
do  not  speak  boldly  as  they  ought  to  speak;  neverthe- 
less I  hope  and  believe  real  good  has  been  and  will  be 
consequent  upon  the  sitting  of  this  Conference. 

Tuesday,  3.  We  came  off  early  and  in  haste,  but 
have  fallen  short  in  our  calculations  of  reaching  Lum- 
berton  on  the  Sabbath-day. 

Monday,  14.     Lodged  at  Lumberton. 

Tuesday,  15.  We  had  a  cold  ride  to  Fayetteville. 
At  the  African  meeting-house,  I  preached  on  Heb.  x. 
38,  39.  I  was  invited  to  preach  in  the  State-house, 
but  it  did  not  suit  my  mind  at  all.  The  object  of  our 
visit  was  a  Methodist  congregation  and  society.  Home 
is  home;  ours  is  plain,  to  be  sure,  but  it  is  our  duty 
to  condescend  to  men  of  low  estate,  and  therefore  I 
felt  justified  in  declining  the  polite  invitation  of  the 
Rev.  Mr.  Flinn  to  officiate  in  his  meeting-house.  I 
must  take  the  road  again.  O  what  sweetness  I  feel 
as  I  steal  along  through  the  solitary  woods!     I  am 


In  South  Carolina.  323 

sometimes  ready  to  shout  aloud,  and  make  all  vocal 
with  the  praises  of  His  grace,  who  died,  and  lives, 
and  intercedes  for  me.  Brother  Whatcoat  preached  at 
night;  I  added  a  few  words,  a  sort  of  gossiping  exhor- 
tation. On  Saturday  morning,  19th,  we  crossed  North- 
east before  sunrise,  and  to  our  own  house  to  break- 
fast. Our  chapel  in  Wilmington  is  elegant;  sixty-six 
by  thirty-six  feet.  Brother  Whatcoat  preached  this 
morning. 

Sabbath,  20.  I  preached  on  Titus  xi.  14.  Brother 
Whatcoat  spoke  in  the  afternoon.  Our  enlarged  house 
was  filled  with  both  colors. 

Monday,  21.  Many  attended  our  meeting,  though 
the  weather  was  severe. 

Tuesday,  22.     We  came  on  to  Top-sail. 


CHAPTER  XIII. 


For  us  is  prepared  the  angelical  guard ; 

The  convoy  attends — 
A  minist'ring  host  of  invisible  friends — 
Heady-winged  for  their  flight  to  the  regions  of  light, 

The  horses  are  come, 
The  chariots  of  Israel  to  carry  us  home. 

(Charles  Wesley.) 

/^\  EOEGE  DOUGHERTY  was  reared  in  New- 
\J7~  berry  District,  near  the  Lexington  line,  in  South 
Carolina,  and  the  year  of  his  birth,  from  the  best  data 
that  can  be  obtained,  was  1772.  His  parents  were  in 
moderate  circumstances,  and  his  early  educational 
advantages,  though  better  than  those  of  many  of  his 
associates,  were  far  from  being  what  would  now  be 
called  liberal.  He  began  life  as  a  teacher,  and  board- 
ing with  Mr.  Eeamy,  opened  a  school  in  the  Fork  of 
Saluda  and  Broad  rivers.  In  company  with  George 
Clark,  who  was  in  charge  of  Saluda  Circuit  in  1797, 
he  attended  the  session  of  the  South  Carolina  Confer- 
ence held  in  Charleston  January  1,  1798,  as  an  appli- 
cant for  admission  into  the  traveling  connection.  He 
was  received  on  trial  by  the  Conference,  and  appointed 
to  Santee  Circuit;  in  1799,  to  Oconee:  and  the  two 
following  years  to  Charleston.  From  1802  to  1804  he 
was  presiding  elder  of  the  Saluda  District,  and  the 
two  following  years  of  the  Camden  District.  Whilst 
on  this  last  district  his  health  declined  rapidly,  and 
at  the  Conference  held  in  Sparta,  Georgia,  in  1807,  he 
(324) 


History  of  Methodism.  325 

took  a  superannuated  relation.  After  Conference,  he 
returned  on  a  visit  to  his  early  friends  in  the  Fork, 
and  was  warmly  greeted  and  kindly  cared  for  by  them. 
While  spending  a  few  days  with  Mr.  T.  Kails,  the  wife 
of  the  latter  suddenly  died,  and  Mr.  Dougherty  at- 
tended the  funeral,  and,  as  the  last  public  act  of  his 
life,  addressed  the  congregation.  It  was  resolved,  as 
a  last  resort,  that  Mr.  Dougherty  should  try  the  effect 
of  a  voyage  to  the  West  Indies.  He  accordingly  set 
out  for  Wilmington,  in  North  Carolina,  whence  the 
ship  was  expected  to  sail,  and  on  his  arrival  at  that 
place,  finding  that  the  ship  was  likely  to  be  detained 
for  several  days,  he  went  to  stay  with  a  family,  who 
regarded  it  a  privilege  to  do  every  thing  they  could  to 
minister  to  his  relief  and  comfort.  Captain  Bingley, 
who  had  kindly  offered  him  a  free  passage,  called 
frequently  to  see  him,  fully  intending  to  make  the 
proposed  voyage  as  comfortable  to  him  as  possible. 
But  it  soon  became  manifest  that  his  disease  (con- 
sumption) had  made  such  rapid  progress  as  to  render 
it  unsafe  even  to  attempt  to  remove  him  to  the  vessel. 
He  spoke  of  death  and  eternity  with  an  engaging  feel- 
ing and  sweet  composure,  and  manifested  an  inde- 
scribable union  of  confidence,  love,  and  hope,  while  he 
said,  "  The  goodness  and  love  of  God  to  me  are  great 
and  marvelous  as  I  go  down  the  dreadful  declivity  of 
death."  He  died  on  the  23d  of  March,  1807,  and  was 
buried  in  the  African  Church  in  Wilmington,  by  the 
side  of  William  Meredith,  by  whom  the  church  had 
been  founded. 

Mr.  Dougherty  carried  with  him  into  the  South  Car- 
olina Conference  an  unquenchable  thirst  for  knowl- 
edge. To  learn  all  that  could  be  learned  that  would 
subserve  his  work  as  a  minister  of  Jesus  Christ  Ava? 


326  History  of  Methodism 

his  practical  motto,  and  so  intensely  interested  was  lie 
in  particular  in  the  study  of  the  Hebrew  language, 
and  so  successful  withal,  that  the  powerful  workings 
of  his  mind,  as  his  eye  remained  fastened  to  the  page 
of  the  original,  glassed  themselves  in  his  bright  and 
transparent  features.  Many  supposed  that  he  short- 
ened his  days  by  intensity  of  thought  and  study.  His 
mind,  in  its  relation  to  the  tabernacle  which  it  inhab- 
ited, seemed  like  some  mighty  engine  that  makes  the 
timbers  of  the  vessel  it  is  propelling  tremble.  He  was 
far  in  advance  of  the  period  in  which  he  lived  in  his 
estimation  and  advocacy  of  education,  and  the  impulse 
which  he  gave  to  learning  in  the  South  Carolina  Con- 
ference is  felt  to  this  day.  There  was  nothing  in  his 
personal  appearance  that  indicated  the  wonderful 
powers  of  this  extraordinary  man.  He  was  about  six 
feet  in  stature,  his  shoulders  a  little  stooping,  his  knees 
bending  slightly  forward,  his  walk  tottering,  and  in 
his  whole  appearance  the  very  personification  of 
frailty.  He  had  lost  one  eye,  after  he  reached  man- 
hood, by  small-pox,  and  the  natural  beauty  of  a  fair 
face  had  been  otherwise  dreadfully  marred  by  the 
same  disease.  His  costume  was  a  straight  coat,  long 
vest,  and  knee-breeches,  with  stockings  and  shoes; 
sometimes  long,  fair -topped  boots,  fastened  by  a 
modest  strap  to  one  of  the  knee-buttons  to  keep  the 
boots  gently  up;  but  in  these  little  accomplishments 
Mr.  Dougherty  was  sadly  deficient.  His  intellect, 
however,  was  an  orb  of  light  upon  which  no  percepti- 
ble shadow  ever  fell.  His  conceptions  were  perfectly 
clear,  and  his  language  always  appropriate.  If  one 
listened  to  him  long  enough  to  apprehend  his  course 
of  thought,  his  attention  was  sure  to  be  enchained 
for  the  remainder  of  his  discourse.     His  memory  was 


In  South  Carolina.  327 

wonderfully  prompt  and  retentive;  everything  lie  had 
read  or  heard  that  could  be  made  available  in  his  holy 
calling  was  safely  garnered  for  future  use.  His  dis- 
courses, though  delivered  extempore,  were  well  elab- 
orated in  his  own  mind,  and  his  words  seemed  to  now 
forth  as  the  effect  of  a  constantly  kindling  inspiration. 
His  voice  was  shrill  and  penetrating,  and  its  tones 
were  somewhat  of  a  feminine  type.  His  articulation 
was  so  distinct  and  perfect  as  to  render  it  easy  for  the 
most  distant  hearer,  in  such  large  assemblies  as  were 
common  at  our  early  camp-meetings,  to  understand 
perfectly  every  sentence  that  he  uttered.  His  ser- 
mons were  admirably  divided  between  the  argument- 
ative and  the  hortatory,  and  he  was  equally  at  home 
in  the  one  as  in  the  other.  His  supremacy  as  a 
preacher  in  his  day  was  never  disputed  by  any  com- 
petent witness. 

The  following  incident  was  related  by  the  Kev.  Dr. 
Elinn,  of  Charleston,  himself  one  of  the  most  eloquent 
men  in  the  Presbyterian  Church:  The  Doctor,  in  the 
early  part  of  his  ministry,  was  carrying  forward,  in 
a  country  church,  an  interesting  protracted-meeting 
without  help  and  quite  exhausted.  Mr.  Dougherty 
passed  through  the  neighborhood,  and  hearing  that 
Mr.  Flinn  was  in  need  of  help,  called  upon  him  and 
tendered  his  services  for  a  short  time.  Ministerial 
comity  demanded  that  he  should  accept  the  proffered 
aid,  but  he  did  so  regretting  the  necessity  that  seemed 
to  be  laid  upon  him.  When  the  hour  of  service  came, 
the  Doctor  conducted  him  to  the  pulpit  and  took  his 
seat  in  a  distant  part  of  the  church,  fearing  and  rather 
expecting  that  his  Methodist  brother  would  make  a 
grievous  failure.  Mr.  Dougherty  began  the  service 
by  reading  a  hymn  in  a  style  of  great  impressiveness 


328  History  of  Methodism 

Then  followed  a  prayer  rich  in  evangelical  thought, 
and  altogether  pertinent  to  the  occasion.  But  the 
sermon  was  yet  to  come,  and  he  was  not  relieved  alto- 
gether of  his  anxiety,  especially  as  the  text  that  was 
announced  required  the  skill  of  a  master- workman. 
The  Doctor  said  he  actually  turned  his  eyes  downward 
to  the  floor  that  he  might  not  see  the  ungainly  form 
that  rose  up  in  the  pulpit  before  him.  The  preacher, 
however,  launched  forth  fearlessly  into  his  great  sub- 
ject, "and  in  fifteen  minutes,"  said  the  Doctor,  "I 
found  myself  straightened  into  an  erect  posture,  but 
absolutely  enchained  by  a  burst  of  eloquence,  a  mel- 
low blaze  of  rich  thought  as  rare  as  it  was  overwhelm- 
ing; and  to  this  day  my  recollection  of  that  discourse 
places  George  Dougherty  in  the  very  front  rank  of 
American  preachers.  He  filled  my  ideal  of  an  able 
minister  of  the  New  Testament." 

A  similar  incident  occurred  at  the  General  Confer- 
ence in  Baltimore  in  1804.  It  was  announced  that  the 
Bev.  Mr.  Dougherty  was  to  preach  at  a  certain  church 
that  night,  but  who  was  Mr.  Dougherty?  Nobody 
knew  him;  it  was  only  known  that  he  was  a  delegate 
from  South  Carolina.  The  hour  of  service  came  at 
last,  and  with  it  a  very  large  congregation.  The 
members  of  the  General  Conference  were  out  in  great 
force.  "I  was  there  early,"  said  an  old  preacher, 
giving  his  experience  of  that  night's  work,  "  and  took 
my  seat  convenient  to  the  pulpit.  The  congregation 
was  waiting  for  the  preacher,  and  all  eyes  were  di- 
rected to  the  door  through  which  he  was  to  enter. 
Now  I  saw  a  fine-looking  man  enter  and  advance 
toward  the  pulpit.  That's  the  preacher;  but  no,  the 
stranger  took  his  seat  in  the  congregation;  and  several 
times  I  was  thus  disappointed.     At  length  I  saw  a 


In  South  Carolina.  329 

tall,  gaunt,  one-eyed  man,  in  rather  shabby  dress, 
enter  and  walk  up  toward  the  pulpit,  and  to  my  aston- 
ishment the  awkward  stranger  entered  it  and  went 
through  all  the  motions  preparatory  to  preaching. 
Mortification  succeeded  to  astonishment.  Is  it  possi- 
ble that  this  fine  congregation  is  to  be  bored  and  mor- 
tified by  this  awkward,  blundering  backwoodsman? 
At  length  the  preacher  arose.  The  whole  congrega- 
tion seemed  disappointed,  and  there  was  an  almost 
universal  hanging  of  heads.  The  preacher  proceeded 
to  read  his  hymn,  and  there  was  something  hopeful 
in  that  part  of  the  performance.  He  prayed,  and  I  felt 
that  there  was  more  in  the  preacher  than  I  had  sup- 
, posed.  He  proceeded  to  his  text  and  the»sermon,  and 
a  few  minutes  sufficed  to  raise  every  head  and  fix 
every  eye.  Meanwhile  the  preacher  advanced  in  his 
discourse,  rising  higher  and  higher,  till  he  carried  the 
congregation,  as  it  were,  by  storm." 

Mr.  Dougherty  lived  at  a  time  when  the  Carolina 
and  the  Charleston  public  especially  was  easily  excited 
by  any  public  reference  to  the  subject  of  slavery,  and 
Methodist  preachers  were  objects  of  suspicion  and 
dislike.  This  arose  from  the  insane  zeal  of  some  of 
the  early  preachers  on  that  subject.  The  course  of 
Dr.  Coke  had  been  particularly  influential  in  produc- 
ing this  state  of  feeling.  It  is  not  strange,  therefore, 
that  a  few  injudicious  remarks  made  in  one  of  the 
Charleston  churches  by  a  transient  Methodist  preach- 
er, probably  misrepresented  or  misunderstood,  should 
have  produced  some  excitement.  A  company  of  wild 
and  reckless  young  men  went  to  the  Methodist  meet- 
ing-house, determined  to  give  the  offending  preacher 
a  taste  of  mob  law,  but,  mistaking  their  man,  they 
seized  Mr.  Dougherty,  and  dragged  him  to  the  pump, 


330  History  of  Methodism 

whentliey  turned  a  continuous  currei^of  water  upon 
hini  till  lie  was  well-nigh  drowned;  and  probably  but 
for  the  resolute  interference  of  a  heroic  woman,  Mrs. 
Kugley,  his  death  would  have  been  soon  accomplished. 
But  this  noble  woman  rushed  into  the  midst  of  the 
mob,  and  gathering  up  the  folds  of  her  gown  with 
both  hands,  stuffed  it  into  the  spout  of  the  pump  and 
stopped  the  flow  of  water.  The  cool  daring  of  this 
act  seems  to  have  completely  astounded  the  mob,  who 
let  Mr.  Dougherty  go;  and  the  good  woman,  to  whom 
he  owed  his  deliverance,  had  him  taken  to  a  place  of 
safety  and  properly  cared  for.  But  although  his  per- 
secutors did  not  succeed  in  making  an  end  of  him  that 
night,  yet  it  ts  probable  that  the  treatment  then  re- 
ceived resulted  in  fastening  upon  him  a  disease  of  the 
lungs  which  ultimately  carried  him  off. 

His  remarkable  skill  as  an  impromptu  preacher  is 
strikingly  illustrated  by  the  following  incidents:  At 
one  of  the  early  camp-meetings,  held  some  distance 
below  where  Anderson  Court-house  now  stands,  the 
congregation  was  immense — Baptists,  Presbyterians, 
and  Methodists  being  encamped  on  the  ground,  and 
all  three  of  these  denominations  being  represented  in 
the  pulpit.  Messrs.  Bennett  and  Dougherty  were  ap- 
pointed to  occupy  the  stand  on  Sabbath,  and  to  follow 
each  other  without  intermission.  Mr.  Bennett  opened 
with  a  discourse  on  Bom.  viii.  29,  30,  and  from,  the 
text  advanced  the  peculiar  doctrines  of  Calvinism. 
Mr.  Dougherty  followed  with  a  discourse  on  the  same 
text.  After  a  clear  exegesis  in  correction  of  the  er- 
roneous interpretation  and  misapplication  of  the  pas- 
sago,  he  advanced  in  thunder-peals  the  doctrine  of  a 
free  and  full  atonement,  and  urged,  with  prodigious 
energy,  an  immediate  compliance  with  the  conditions 


In  South  Carolina.  331 

of  salvation.  The  power  of  God  came  clown,  and  one 
universal  cry  for  mercy  was  heard  all  through  the 
vast  concourse  of  people.  Some  fell  prostrate  on  the 
ground;  others,  rising  to  fly  from  the  scene,  fell  by  the 
way.  Hundreds  were  crying  for  mercy  all  over  the  en- 
campment, while  the  rejoicings  of  heaven-born  souls 
and  the  shouts  of  victory  over  the  powers  of  darkness 
were  heard  all  through  the  crowd  and  surrounding 
grove.  At  the  close  of  the  sermon  Mr.  Dougherty 
turned  to  Mr.  Bennett,  and,  with  uplifted  hands  and 
streaming  eyes,  begged  him,  in  God's  name,  always  to 
preach  a  free  and  full  salvation  by  grace  through  faith. 
The  scene,  said  George  Clark,  who  was  an  eye-witness, 
was  overwhelming,  and  beggared  all  description. 

At  a  camp-meeting  held  in  Darlington  District,  in 
1805,  the  assembled  rowdies  perpetrated  enormities 
over  which  it  is  necessary,  even  at  this  distant  day,  to 
draw  a  veil.  On  Sunday,  when  fully  reenforced  and 
roving  about  in  a  large  pine-forest  which  surrounded 
the  tents,  it  came  to  pass,  under  the  preaching  of  the 
Rev.  James  Jenkins,  famous  through  all  the  country 
for  having  a  stir  and  a  shout,  that  a  lady  in  the  con- 
gregation began  to  praise  God  aloud.  From  every 
point  of  the  compass  they  came  thundering  into  camp 
with  the  tramp  of  a  herd  of  buffaloes,  thus  producing 
a  scene  of  the  utmost  tumult  and  confusion.  The 
lady  had  by  this  time  become  quiet,  and  every  thing 
seemed  to  indicate  that  the  time  had  come  for  Mr. 
Dougherty  to  launch  a  thunderbolt.  He  accordingly 
arose  and  said:  "I  desire  very  much  to  engage  your' 
attention  for  a  short  time;  and  as  I  am  aware  of  your 
impatience,  I  propose,  as  a  sort  of  compromise  with 
you,  to  waive  all  the  usual  introductory  services  and 
proceed   directly   to   my   discourse."      He   then   an- 


332  History  of  Methodism 

nounced  for  his  text  Mark  v.  13:  aAncl  the  herd  ran 
xv.  ilently  down  a  steep  place  into  the  sea,  and  were 
choked."  He  commenced  with'some  striking  remarks 
upon  the  general  policy  of  Satan,  showing  that  he 
cared  not  what  means  he  used  for  the  accomplishment 
of  an  object  if  they  might  only  prove  successful. 
Thus,  when  he  was  dislodged  from  a  man,  he  was  well 
satisfied  to  enter  swine,  if  by  so  doing  he  could  prej- 
udice men  against  Christ.  In  this  maneuver  he  was  in 
the  instance  here  Tecorded  very  successful.  But,  said 
the  preacher,  let  us  consider  the  text  in  the  order  of 
the  thoughts  which  it  suggests :  First,  we  will  notice 
the  herd  into  which  the  devils  enter;  secondly,  the 
drivers  employed;  and  thirdly,  the  market  to  which 
they  are  going.  Never,  perhaps,  was  effort  made  un- 
der similar  circumstances  that  equaled  this.  It  was 
pertinent,  awful,  loving,  scathing,  and  unique.  It 
was  the  attack  of  a  master-mind  in  a  last  resort,  and 
was  entirely  successful.  He  swTept  along  his  pathway 
like  a  blazing  comet,  drawing  such  life-like  pictures 
of  vice  and  diabolical  intrigue  that  the  miserable 
creatures  before  him  seemed  spell-bound;  though 
they  were  all  standing,  scarcely  a  man  among  them 
broke  ranks.  When  he  reached  his  imaginary  market 
with  them,  the  end  of  an  abandoned  life,  of  a  dark 
and  soul-destroying  course  of  wickedness,  the  picture 
took  on  such  an  appalling  hue  that  an  involuntary 
shudder  came  manifestly  over  the  vast  audience ;  they 
seemed  actually  to  see  them,  in  successive  columns, 
disappearing  from  mortal  view  and  sinking  into  the 
everlasting  abyss.  The  most  stout-hearted  sinners 
present  seemed  overwhelmed  with  amazement,  and 
when  the  preacher  closed  they  left  in  wild  confusion, 
and  were  soon  en  route  for  home. 


In  South  Carolina.  333 

In  1807  George  Dougherty  attended  the  last  Annual 
Conference  in  which  his  voice  was  ever  heard  on  earth. 
At  this  Conference  he  brought  forward,  and  by  his 
earnest  advocacy  triumphantly  carried,  the  resolution 
which  fixed  the  sentiment  of  the  South  Carolina  Con- 
ference true  to  obligation  and  duty  for  all  time  to 
come :  "  If  any  preacher  shall  desert  his  station  through 
fear  in  time  of  sickness  or  danger,  the  Conference 
shall  never  employ  that  man  again."  George  Dough- 
erty had  no  equal  in  his  day  among  his  own  brethren, 
and  it  is  questionable  whether  he  had  any  superior 
anywhere  whose  career  as  a  preacher  extended  only 
through  nine  years.  But  God,  who  endowed  him  with 
such  noble  faculties,  saw  best  that  he  should  pass  over 
only  a  brief  segment  of  the  sphere  of  human  life,  and 
then  sink  into  his  last  slumber  amidst  the  soft  and 
mellow  light  which  meets  a  good  man  on  the  verge 
of  life. 

James  Russell. 

James  Russell  was  born  in  Mecklenburg  county, 
North  Carolina,  as  nearly  as  can  be  ascertained,  in  1786. 
He  was  admitted  on  trial  in  the  South  Carolina  Con- 
ference in  1805,  when  he  was  about  eighteen  or  nine- 
teen years  of  age,  and  appointed  to  Bladen  Circuit; 
in  1806,  to  Great  Pedee  and  Georgetown;  in  1807,  to 
Sparta;  in  1808,  to  Appalachee;  the  two  following 
years  to  Little  River;  in  1811,  to  Louisville;  and  the 
three  following  years  to  Savannah.  In  1815  he  located 
on  account  of  impaired  health,  and  engaged  in  mer- 
chandising at  Vienna,  in  Abbeville  District,  and  thus 
involved  himself  in  financial  embarrassments  from 
which  he  was  extricated  only  by  death.  He  died  at  >l 
Dr.  Meredith  Moon's,  in  Newberry  District,  on  the  16th 
January ,  1825.     A  few  days  before  his  departure  his 


334  History  of  Methodism 

friends  thought  that  he  was  much  better,  and  expressed 
the  hope  that  he  might  be  able  to  preach  on  the  next 
Sunday.  "Before  next  Sabbath,"  said  Russell,  "I 
shall  be  in  paradise." 

In  person,  Mr.  Russell  was  of  ordinary  stature,  and 
perfectly  symmetrical  form;  had  a  well  -  developed 
head,  keen  blue  eyes,  dark  hair,  prominent  cheek- 
bones, a  nose  slightly  aquiline,  and  a  rather  large  but 
handsome  mouth.  His  voice  was  highly  musical,  and 
admirably  adapted  to  effective  speaking.  In  original 
powers  of  mind  he  had  no  superior.  His  perceptions 
were  clear  as  the  light;  his  imagination  glowing  and 
fertile  even  to  exuberance,  and  his  power  of  reasoning 
such  that  it  was  a  rare  thing  that  he  left  it  to  the 
choice  of  his  hearers  whether  or  not  to  receive  his 
conclusions.  His  temperament  was  unusually  san- 
guine, making  him  confident  where  others  would 
doubt,  and  resolute  where  others  would  falter.  As  a 
minister,  his  zeal  seemed  to  have  no  limit;  the  con- 
version of  the  world  was  the  great  object  upon  which 
his  thoughts,  his  desires,  his  exertions,  were  concen- 
trated. He  began  to  preach  without  the  semblance  of 
an  education — scarcely  able  to  read  or  spell — trusting 
entirely  to  his  native  powers  and  the  grace  of  God, 
and  his  circumstances  after  this  were  by  no  means 
favorable  to  a  high  degree  of  intellectual  culture.  But 
his  desire  for  knowledge  of  every  kind  was  so  intense 
as  to  render  it  impossible  for  him  to  lose  any  oppor- 
tunity for  attaining  it;  he  made  himself  a  well-in- 
formed man,  and  there  was  nothing  in  his  appearance 
to  indicate  his  entire  lack  of  early  advantages.  The 
secret  of  Mr.  Russell's  power  in  the  pulpit,  said  one 
of  his  brethren  in  the  ministry v was  this:  "  He  copied 
no  man — he  was  a  perfect  original — and  he  was  pre- 


Ix  South  Carolina.  335 

eminently  a  Holy  Ghost  preacher."  He  not  only  in- 
terested the  common  and  lower  classes,  but  persons 
of  the  highest  culture  and  refinement;  all  seemed  alike 
captivated  and  entranced  by  his  well-nigh  matchless 
proclamation  of  the  gospel.  No  one  of  his  contempo- 
raries, and  perhaps  no  one  who  has  succeeded  him, 
did  more  than  he  for  the  promotion  of  Methodism 
in  the  South  Carolina  Conference.  Like  the  Apostle 
Paul,  he  was  never  without  auxiliaries.  From  ten  to 
twenty  of  his  brethren  would  not  unfrequently  ac- 
company him;  some  for  five,  some  for  eight,  and  some 
for  ten  days  on  his  circuit,  and  as  one  set  would  retire 
and  go  home,  another  set  would  fall  in  and  take  their 
places.  These  were  persons  distinguished  for  their 
naming  zeal,  and  were  denominated  by  Mr.  Russell 
his  "regular  soldiers."  It  was  a  rare  thing  that  he 
ever  had  to  experience  the  depressing  effects  of  preach- 
ing to  a  small  congregation.  It  was  not  uncommon 
for  people  to  come  ten,  fifteen,  and  even  twenty  miles 
to  hear  him;  and  when  thus  he  preached  to  an  im- 
mense multitude — perhaps  in  a  strain  of  terror  that 
seemed  almost  to  make  the  world  of  despair  visible; 
perhaps  in  a  strain  of  melting  tenderness  or  thrilling 
rapture  that  placed  his  hearers  beside  the  cross  or  at 
the  gate  of  heaven — hundreds  have  been  seen,  almost 
as  if  by  an  electric  shock,  to  be  thrown  into  a  state  of 
violent  agitation  and  crying  to  God  for  mercy.  Thou- 
sands were  converted  under  his  ministry,  and  living 
witnesses  rose  up  on  every  side  to  testify,  by  an  ex- 
alted Christian  character,  the  genuineness  of  the  work 
in  which  he  was  so  prominent  an  actor  and  leader. 
"  It  was  only  eighteen  months  before  his  dissolution," 
says  Dr.  Olin,  "that  I  became  acquainted  with  him, 
and  occasionally  had  the  happiness  to  hear  him  preach, 


330  His roRY  of  Methodism 

He  was  already  the  prey  of  fatal  disease,  and  a  weight 
of  misfortune,  such  as  rarely  falls  to  the  lot  of  mortals, 
had  bowed  down  his  spirit.  Whenever  I  expressed 
what  I  always  felt,  the  highest  admiration  of  his  orig- 
inal genius  and  irresistibly  powerful  preaching,  I 
could  perceive  sadness  gathering  upon  the  brow  of 
the  old  Methodists,  as  they  exclaimed,  "Ah,  poor 
Brother  Russell!  he  preaches  well,  very  well,  and  it 
is  long  since  I  heard  such  a  sermon  before.  But  he 
is  no  longer  what  he  used  to  be.  You  should  have 
heard  him  fifteen  years  ago."  It  is  certain  that  the 
preaching  of  Russell,  fallen  as  he  was  from  the  strength 
of  his  manhood,  made  an  impression  upon  me  such  as 
has  seldom  been  produced  by  another.  Perhaps  he 
had  lost  something  from  the  vigor  of  his  action  and 
the  pathos  of  his  exhortation.  The  vividness  and 
luxuriance  of  his  imagination  might  have  been  with- 
ered in  the  furnace  of  suffering;  but  the  strong  dis- 
tinguishing features  of  his  original  mind,  his  shrewd- 
ness of  perception,  his  urgency  of  argument,  his 
inimitable  aptness  of  illustration,  his  powers  of  rapid 
and  novel  combination,  were  unimpaired.  A  leading 
excellency  in  his  preaching  consisted  in  his  peculiar 
felicity  of  expression.  His  style  was  always  adapted 
to  the  genius  of  his  congregation.  Not  that  he  was 
such  a  master  of  language  as  to  be  able  to  rise  and 
fall  with  the  ever-varying  intellectual  standard  of  his 
auditory,  but  whilst  his  choice  of  words  and  construc- 
tion of  sentences  were  seldom  displeasing  to  a  culti- 
vated ear,  they  were  always  level  to  the  capacities  of 
plain,  unlettered  men.  His  rhetoric  as  well  as  his 
logic  was  that  of  common  life.  For  both  he  was  much 
indebted  to  books.  Reading  had  disciplined  his  mind 
and  purified  his  taste;  but  it  had  left  no  other  vestiges 


In  South  Cabolixa.  337 

upon  his  public  performances.  The  rich  treasures 
which  he  gathered  from  various  quarters  were  all  sub- 
jected to  the  crucible.  He  gave  them  no  currency 
until  they  were  recoined  and  acknowledged  the  im- 
press of  his  own  intellectual  sovereignty.  I  have  often 
heard  the  example  of  Russell  alleged  in  support  of 
the  opinion  that  extensive  learning  is  not  only  unnec- 
essary to  a  Christian  minister,  but  is  really  a  draw- 
back upon  his  usefulness.  This  doctrine,  taken  in  the 
gross,  is  eminently  false.  It  is  a  heresy  in  religious 
metaphysics  which  has  blighted  the  fair  prospects  of 
many  young  preachers.  But  if  the  assertion  means 
only  that  learned  words  and  puzzling  criticisms  are 
egregiously  out  of  place  in  the  pulpit,  its  correctness 
is  established  by  a  multitude  of  examples,  living  and 
dead,  which  prove  clearly  that  a  man  may  be  at  once 
a  very  great  theologian  and  a  very  worthless  preacher. 
What  business  have  any  except  scholars  with  classical 
allusions  and  well-balanced  antitheses  ?  The  common 
mind  is  keen-sighted  to  discern  the  truth,  and  mighty 
to  digest  the  matter  of  an  argument.  But  its  reason- 
ing processes  are  short,  abrupt,  and  inartificial,  and  it 
has  neither  patience  nor  skill  to  comprehend  the 
elaborate  niceties  with  which  many  divines  continue 
to  fetter  the  energies  of  the  gospel  and  to  veil  its  sim- 
ple luster.  What  has  been  said  of  Mr.  Russell's  lan- 
guage is  equally  applicable  to  his  illustrations.  He 
abounded  in  metaphors,  and  no  man  made  a  better 
use  of  them.  His  object  was  always  to  illustrate 
and  enforce  his  sentiments,  never  to  bedizzen  them  with 
finery.  Nothing  could  exceed  the  efficiency  or  the 
simplicity  of  his  rhetorical  machinery.  His  manner 
was  to  conduct  his  hearers  into  the  midst  of  scenes 
with  which  they  were  daily  conversant,  and  then  to 


338  History  of  Methodism 

point  out  the  analogy  which  existed  between  the  point 
he  would  establish  and  the  objects  before  them.  His 
comparisons  were  derived  not  only  from  rural  and 
pastoral  scenes,  whence  the  poets  gather  their  flowers, 
but  from  all  the  common  arts  of  life,  from  the  proc- 
esses and  utensils  of  the  kitchen,  and  the  employments 
of  housewifery  and  husbandry.  The  aptness  and  force 
of  his  metaphors  always  atoned  for  their  occasional 
meanness,  and  it  was  apparent  to  all  that  they  were 
dictated  by  a  shrewd  acquaintance  with  the  human 
heart.  Their  effect  upon  the  congregation  was  often 
like  that  of  successive  shocks  of  electricity.  I  once 
heard  him  preach  upon  the  opening  of  the  books  at 
the  final  judgment,  when  he  presented  the  record  of 
human  iniquity  in  a  light  so  clear  and  overwhelming 
that  the  thousands  who  were  listening  to  him  started 
back  and  turned  pale,  as  if  the  appalling  vision  had 
burst  actually  upon  their  view.  Russell's  whole  char- 
acter was  one  of  scriptural  efficiency,  and  he  valued 
no  qualification  of  mind  or  body  any  further  than  it 
tended  to  the  salvation  of  souls.  His  eye  seemed  to 
be  fixed  upon  the  examples  and  successes  of  the  first 
preachers  of  the  gospel,  upon  the  events  of  the  day  of 
Pentecost,  upon  Peter's  sermon  to  the  centurion  and 
his  family,  upon  the  conversion  of  the  eunuch  and 
the  jailer.  He  looked  for  a  renewal  of  these  scenes 
under  his  own  ministry,  and  whenever  he  preached 
the  cross  he  expected  the  Holy  Ghost  to  give  efficiency 
to  the  word.  If  this  spiritual  assistance  was  sometimes 
withheld,  he  seemed  disappointed  and  humbled,  as  if 
he  had  not  only  failed  in  success,  but  in  duty.  To  a 
deep  sense  of  the  weakness  of  human  exertions,  and 
their  utter  dependence  on  God  for  all  success,  he  united 
the  strongest  confidence  in  the  strenuous  and  skillful 


In  South  Carolina.  339 

use  of  means.  They  led  him  to  cultivate  the  knowl- 
edge of  the  heart  as  more  valuable  than  any  other. 
He  observed  carefully  the  phenomena  it  is  wont  to 
exhibit  under  the  diversified  operations  of  divine 
grace,  and  long  experience  had  rendered  him  so 
thoroughly  master  of  the  important  science  that  he 
often  determined,  by  the  expression  of  the  counte- 
nance, with  most  astonishing  precision,  what  were  the 
internal  exercises  of  the  soul.  The  eye  of  the  hearer 
was  his  guide,  and  whenever  he  perceived  that  the 
time  was  come  to  strike  home  to  the  conscience,  or  to 
pour  dismay  upon  the  stubborn  heart,  or  to  address 
the  penitent  in  words  of  consolation,  he  did  not  hesi- 
tate to  leave  his  proposition  half  discussed  and  press 
on  to  the  issue.  He  would  carry  on  the  mind  in  the 
train  of  his  masterly  and  original  reasoning,  or  over- 
awe it  by  the  high  authority  of  the  Scriptures,  which 
he  linked  together  text  to  text  into  an  argument  of  ir- 
refragable strength,  and  then,  just  at  the  moment 
when  unbelief  is  vanquished,  and  before  the  powers 
of  darkness  have  rallied  to  the  conflict,  would  he  rive 
the  heart  with  the  loud  and  thrilling  accents  of  his 
voice,  and  direct  its  wandering  destinies  to  the  cross 
of  Christ.  If  he  was  powerful  as  a  preacher,  he  was 
mighty  as  an  intercessor.  Indeed,  it  was  in  the  closet 
that  the  holy  flame  of  his  devotion  was  kindled.  There 
his  heart  learned  to  glow  with  the  conquering  zeal 
which  blazed  forth  in  the  pulpit,  and  there  he  wrestled 
with  the  angel  of  the  covenant  and  obtained  the  power 
which  he  wielded  so  successfully  over  the  human  heart. 
And  when  he  kneeled  in  the  midst  of  weeping  peni- 
tents, to  order  their  cause  before  the  Lord,  he  indeed 
ceased  to  be  like  other  men.  He  asked,  nothing  doubt- 
ing, and  he  received.     The  trophies  of  pardoning  love 


340  History  of  Methodism 

were  multiplied  around  him.  Hope  seemed  to  be  lost 
in  assurance,  and  faith  in  certainty.  In  the  nearness 
of  his  communion  with  God  he  discovered  a  compas- 
sion so  ready  and  earnest  to  save  that  he  asked  for  the 
exercise  of  it  with  an  assurance  which  often  seemed 
presumptuous  to  ordinary  Christians.  But  his  sacri- 
fices were  well-pleasing  in  the  sight  of  God,  who  gave 
to  his  prayers  and  his  preaching  a  degree  of  success 
seldom  witnessed  since  the  time  of  the  apostles.  Sev- 
eral thousand  souls  were  given  to  him  within  the 
South  Carolina  Conference  as  the  seals  of  his  ministry 
and  the  crown  of  his  eternal  rejoicing. 

Lewis  Myers. 

Lewis  Myers  was  born  at  Indian  Fields,  in  Colleton 
District,  South  Carolina,  on  the  7th  of  May,  1775. 
He  heard  Henry  Willis  preach  in  1786;  also  Isaac 
Smith  and  others,  who  in  succession  traveled  the 
Edisto  Circuit,  and  was  often  much  affected  under  the 
word.  In  1795  he  became  private  teacher  in  the  fam- 
ily of  Jacob  Humph,  and  at  the  end  of  five  months 
opened  a  school  near  Judah's  Meeting-house,  where 
he  regularly  attended  on  preaching  days,  taking  his 
pupils  with  him.  He  was  received  into  the  member- 
ship of  the  Church  by  Tobias  Gibson,  then  in  charge 
of  the  Edisto  Circuit,  on  the  7th  of  May,  1796,  and  on 
the  10th  of  August,  in  class-meeting,  after  Enoch 
George  had  preached,  and  while  Mr.  Gibson  was  ex- 
amining the  class,  he  felt  such  manifest  influence  of 
divine  grace  upon  his  heart  as  to 

Assure  his  conscience  of  her  part 
In  the  Redeemer's  blood. 

He  resolved  to  devote  himself  to  the  ministry  of 
the  gospel,  and  received  from  Mr.  Gibson  a  license  to 


In  South  Carolina.  341 

exhort,  which  he  used  sparingly.  Feeling  the  need 
of  a  higher  degree  of  intellectual  culture  in  order  to 
the  more  successful  prosecution  of  his  work,  he  be- 
came a  student  in  Succoth  Academy,  near  Washin.g- 
ton,  in  Georgia,  then  under  the  superintendence  of 
Hope  Hull.  Having  gone  through  a  course  of  study 
in  that  institution,  he  was  admitted  on  trial  in  the 
South  Carolina  Conference  in  1799,  and  appointed  to 
the  Little  Pedee  and  Anson  Circuit;  in  1800,  to  Orange- 
burg; in  1801,  to  Bush  Eiver  and  Cherokee;  in  1802, 
to  Broad  River;  in  1803,  to  Little  River;  in  1801,  to 
Ogeechee;  in  1805,  to  Bladen;  in  1806,  to  Charleston. 
The  three  following  years  he  was  presiding  elder  of 
the  Saluda  District;  from  1810  to  1814,  of  the  Ogee- 
chee District;  from  1814  to  1818,  of  the  Oconee  Dis- 
trict. The  two  following  years  he  was  stationed  in 
Charleston.  From  1820  to  1824  he  was  presiding 
elder  of  the  Edisto  District;  in  1824,  stationed  in 
Georgetown;  from  1825  to  1829,  was  supernumerary, 
after  which  he  took  a  superannuated  relation  and  set- 
tled, and  opened  a  school  at.  Goshen^  in  Effingham 
county,  Georgia.  In  March,  1847,  he  became  para- 
lyzed, and  his  naturally  vigorous  intellect  suffered  an 
almost  total  eclipse.  Even  after  his  body  and  mind 
both  became  thus  a  wreck,  his  heart  evidently  still 
clung  with  all  the  tenacity  of  which  it  was  capable  to 
that  dear  and  blessed  cause  to  which  the  energies  of 
his  life  had  been  given.  He  died  on  the  16th  of  No- 
vember, J851.  Mr.  Myers  was  not  specially  attractive 
in  his  personal  appearance.  He  was  not  very  tall,  but 
was  what  is  commonly  called  chunky.  His  head  was 
rather  large,  and  his  whole  appearance  and  manner 
indicated  what  he  really  was— a  plain,  straightfor- 
ward, earnest  Christian  man.    As  a  preacher,  he  took 


342  History  of  Methodism 

high  rank  among  the  more  useful  laborers  of  his  day. 
He  was  not  a  highly  popular  preacher ;  his  discourses 
were  not  constructed  according  to  set  rules,  but  were 
rather  a  collection  of  wise,  pithy,  practical,  and  pious 
remarks,  flowing  naturally,  but  without  much  respect 
to  order,  from  his  text.  His  gestures  were  not  abun- 
dant, but  they  were  forcible,  striking,  and  highly  ap- 
propriate, and  whoever  failed  to  pay  due  regard  to 
these  motions  of  head  and  hand  was  sure  to  lose  the 
full  force  of  his  energetic  and  earnest  words.  He  was 
not  what  is  called  a  revival  preacher,  but  he  was  wise 
to  build  up  and  confirm  the  Church  in  the  doctrines 
of  the  gospel,  and  in  the  practice  of  Christian  godli- 
ness. There  was  sometimes  a  degree  of  quaintness  in 
his  style  of  address  that  could  hardly  fail  to  provoke 
a  smile. 

On  one  occasion,  at  camp-meeting,  it  devolved  on 
him  to  make  the  usual  collection  for  the  support  of 
the  gospel  on  the  circuit,  and  a  portion  of  his  address 
was  on  this  wise:  "You  ought,  every  one  of  you,  to 
give  to  this  collection.  These  traveling  preachers  go 
all  over  the  country  trying  to  reform  the  people  and 
make  them  good  citizens;  therefore,  every  patriot, 
every  lover  of  the  peace  and  good  order  of  society, 
ought  to  give.  The  Baptists  and  Presbyterians  ought 
to  give  because  they  are  largely  indebted  to  the  labors 
of  these  same  preachers  for  the  building  up  of  their 
churches.  And,  finally,  you  all  ought  to  give,  unless 
it  is  the  man  who  prays,  '  God  bless  me  and  my  wife, 
my  son  and  his  wife — us  four  and  no  more.' " 

At  the  Conference  held  in  Camden,  January  21, 
1811,  a  question  arose  on  the  election  to  deacon's 
orders  and  admission  into  full  connection  of  a  young 
preacher  who  had  traveled  for  two  years  as  helper  to 


In  South  Carolina.  343 

William  Gassaway,  and  against  whom  there  was  not 
the  shadow  of  an  objection  but  that  he  had  married  a 
wife  who  was  in  all  respects  a  suitable  person  and  of 
an  excellent  family.  Mr.  Gassaway  warmly  espoused 
the  cause  of  the  young  brother,  and  urged  with  great 
force  in  his  behalf  the  authority  of  1  Timothy  iii.  12  ; 
but  Mr.  Myers  carried  the  Conference  against  him 
with  the  following  characteristic  speech:  "A  young 
man  comes  to  us  and  says  he  is  called  to  preach.  We 
answer,  'I  don't  know.'  He  comes  a  second  time, 
perhaps  a  third  time,  even  a  fourth  time,  saying,  'A 
dispensation  of  the  gospel  is  committed  unto  me,  and 
woe  be  to  me  if  I  preach  not  the  gospel.'  Then  we 
say  to  him,  '  Go  and  try.'  He  goes  and  tries  and  can 
hardly  do  it.  We  bear  with  him  a  little  while  and  he 
does  better.  And  just  as  we  begin  to  hope  he  may 
make  a  preacher,  lo!  he  comes  again  to  us  and  says 
'I  must  marry.'  We  say  to  him, 'If  you  marry,  you 
will  soon  locate;  go  and  preach.'  'No,  I  must  marry, 
I  must  marry.'  We  say  to  him,  'A  dispensation  of 
the  gospel  is  committed  to  you,  and  woe  be  unto  you 
if  you  preach  not  the  gospel.'  'But  no,'  he  says,  'I 
must  marry.'  And  he  marries.  It  is  enough  to  make 
an  angel  weep." 

Mr.  Myers  was  a  great  economist  in  respect  to  both 
time  and  money.  He  rose  at  four  o'clock  in  the  morn- 
ing, and  was  busily  and  usefully  employed  the  whole 
day.  His  pecuniary  expenditures  also  were  regulated 
by  the  strictest  regard  to  economy.  He  never  spent  a 
dime  unnecessarily;  and  though  it  was  not  possible  to 
make  large  accumulations  from  the  salary  which  Meth- 
odist preachers  then  received,  yet  by  rigid  economy 
he  had  acquired  enough  to  settle  himself  snugly  on  a 
little  farm  when  he  was  compelled  to  retire  from  active 


344  History  of  Methodism 

service.  Still  he  was  far  from  being  penurious,  and 
never  hesitated  to  respond  liberally,  according  to  his 
ability,  to  the  claims  of  any  good  object  that  might 
present  itself.  During  his  latter  years  he  used  to  at- 
tend the  annual  sessions  of  the  Conference  to  which 
he  belonged,  and  deliver  an  address  to  his  brethren 
designed  to  quicken  their  zeal  in  the  great  work  to 
which  they  were  devoted,  and  especially  to  guard  them 
against  any  departure  from  the  ancient  landmarks  as 
identified  with  the  faith  of  their  fathers.  There  was 
no  sort  of  drudgery  which  promised  good  to  the  cause 
of  Christ  to  which  he  was  not  ready  cheerfully  to  sub- 
mit. When  he  was  presiding  elder  of  the  district 
which  included  the  city  of  Savannah,  where  the  Meth- 
odists then  had  no  church-edifice,  Mr.  Myers  resolved 
to  make  a  vigorous  effort  to  build  one  and  succeeded. 
He  passed  through  the  rural  portion  of  his  district 
begging  in  aid  of  the  enterprise  from  door  to  door. 
On  one  of  these  begging  trips  which  were  performed 
mostly  on  foot,  he  came  toward  night-fall  to  the  house 
of  a  gentleman  whose  name  was  a  synonym  for  the 
most  generous  hospitality.  He  knew  the  house  and 
family  well,  for  they  had  often  made  him  welcome, 
and  he  consequently  felt  himself  at  home.  The  trav- 
eler was  dismissed  to  his  room  at  an  early  hour,  but 
the  next  morning  the  servant  reported  that  the  bed 
had  not  been  occupied  during  the  night,  unless  Mr. 
Myers  had  made  it  up  before  he  left  his  chamber. 
When  he  was  called  upon  to  explain  the  mystery,  "  0," 
said  he,  "  I  must  confess  my  faults — I  knelt  down  to 
say  my  prayers,  and  I  was  there  in  the  morning." 

In  the  latter  years  of  his  active  itinerancy  he  used 
an  old  sulky — the  seat  resting  -on  the  shafts,  with  no 
springs  to  break  the  severity  of  the  jolts  of   which 


In  South  Carolina,  345 

rough  roads  would  always  afford  a  plentiful  experience. 
He  drove  a  sorrel  horse  that  generally  moved  as  de- 
liberately and  steadily  as  his  master  was  wont  to  do. 
One  day  as  he  was  jogging  along  over  a  certain  cause- 
way in  South  Carolina  —  the  road  being  perfectly- 
straight  and  level  for  a  mile  or  more — a  friend  of  his, 
with  whom  he  often  lodged,  spied  him  at  a  considerable 
distance,  and  resolved  to  have  some  amusement  at  the 
old  gentleman's  expense.  So  taking  his  position  by 
the  road-side,  he  waited  till  Mr.  Myers  was  just  about 
to  pass,  when,  stepping  out  and  seizing  his  horse's 
bridle,  he  said  in  a  stern  voice,  "  Deliver  your  money! " 
The  good  man  waked  up  as  from  a  profound  reverie, 
began  to  beg  the  robber  to  let  him  pass,  as  he  had  ap- 
pointments ahead,  and  time  was  precious;  but  the 
robber  seemed  inexorable  and  the  only  response  to  all 
his  pleading  was,  "Deliver  your  money!"  So  he  be- 
gan reluctantly  to  pull  out  his  pocket-book,  where- 
upon the  robber  exclaimed,  "  Why,  friend  Myers,  do  n't 
you  know  me?"  And  then  for  the  first  time  he  dis- 
covered that  it  was  his  friend  Solomons,  at  whose  house 
he  had  often  lodged. 

On  the  whole  Lewis  Myers  may  well  be  regarded  as 
one  of  the  leading  pioneers  of  Methodism  in  the  South 
Carolina  Conference,  and  has  left  behind  him  a  name 
that  deserves  to  be  kept  in  enduring  remembrance. 

Eeddick  Pierce. 

"My  venerable  brother,"  says  Dr.  Lovick  Pierce, 
"was  born  in  Halifax  county,  North  Carolina,  Sep- 
tember 26, 1782,  and  died  in  Barnwell  District,  South 
Carolina,  July  24, 1860,  at  the  residence  of  Jacob  Stro- 
mal!, Esq.,  not  many  miles  from  the  place  on  which 
we  were  reared.     My  father  removed  from  North  Caro- 


346  History  of  Methodism 

lina  about  1786,  I  think,  and  settled  on  a  section  of 
land  lying  on  Tinker's  Creek,  located  by  himself,  after 
pitching  his  tent  on  it  only  as  a  new-comer.  On  this 
lot  of  land  my  brother  and  myself  were  raised  up. 
The  family  moved  to  Georgia  in  1804,  but  we  remained 
in  South  Carolina.  My  brother  devoted  his  time 
pretty  much  to  preaching;  I  mine  to  a  small  school  as 
teacher ;  both  of  us  looking  to  the  itinerancy  with  anx- 
ious solicitude.  And  in  December,  1804,  in  Charles- 
ton, we  were  admitted  on  trial  in  the  Conference,  both 
of  us  on  the  same  day  and  hour.  And  of  this  class  I 
am  the  only  survivor. 

"Of  our  early  days,  a  few  things  must  be  said. 
There  was  no  open  religion  in  my  father's  house,  but 
religion  was  reverently  recognized  by  our  parents ;  so 
that  although  we  grew  up  without  the  benefit  of  re- 
ligious example,  we  did  have  the  benefit  of  religious 
indoctrinations  of  mind.  There  was  very  little  preach- 
ing in  our  region,  and  what  there  was  was  badly  suit- 
ed to  the  condition  of  sinners,  until  1799.  That  year 
our  portion  of  the  district  was  included  in  the  old 
Edisto  Circuit,  and  in  those  days  a  circuit  was  a  cir- 
cuit. James  Jenkins  and  Moses  Matthews,  were  the 
pioneers  of  Methodism  in  that  portion  of  Barnwell 
then  known  as  the  Three  Runs.  As  a  great  favor, 
they  were  allowed  to  preach  at  my  uncle  Lewis  Weath- 
ersby's  house,  about  a  mile  from  my  father's.  My  aunt 
Weathersby  had  imbibed  a  love  of  Methodism  in 
North  Carolina,  before  her  removal,  and  hailed  their 
coming  among  us  as  a  blessing.  My  father  despised 
the  race  with  bitterness.  My  mother,  I  think,  like  her 
sister,  had  a  liking  to  Methodism.  But  not  one  of 
our  family  ever  attended  a  Methodist  service  until 
August.     Then  my  brother  and  myself  obtained  leave 


In  South  Carolina.  347 

to  go  and  hear  a  Methodist  preacher.  We  went,  and 
James  Jenkins  was  the  preacher.  His  text  was,  '  Hap- 
py is  that  people  that  is  in  such  a  case;  yea,  happy  is 
that  people  whose  God  is  the  Lord.'  This  was  the 
first  time  we  ever  heard  the  gospel  preached,  with  the 
Holy  Ghost  sent  down  from  heaven.  Its  truth  entered 
both  of  our  hearts,  and  that  very  day  we  both  resolved 
on  leading  a  new  life.  But  the  purpose,  as  far  as  it 
affiliated  with  Methodism,  was  unavowecl.  But  then 
and  there  commenced  our  life  of  prayer.  AVe  did  not 
join  the  Church  until  the  summer  of  1801,  under  the 
care  of  John  Campbell  and  Thomas  Darley.  Then, 
within  three  weeks,  all  theiamily  who  were  old  enough 
united  with  the  little  church. 

"  In  1802  we  had  for  our  preachers  Hanover  Don- 
nan,  Thomas  Darley,  and  Hugh  Porter.  This  year  we 
had  built  a  meeting-house  very  near  my  father's  resi- 
dence. Brother  and  myself  professed  religion.  He 
commenced  exhorting  sinners  to  repentance  right 
away.  During  this  year  we  were  both  appointed 
leaders,  and  licensed  to  exhort.  Here  commences  the 
useful  ministerial  career  of  my  honored  brother.  No 
one  knew  him  as  well  as  myself.  And  I  now  say  of 
him  that  a  purer  Christian  never  lived.  His  whole 
religious  life  was  a  rich  development  of  the  most  guile- 
less devotion  to  God  and  his  cause  and  kingdom. 

"His  entrance  upon  calling  sinners  to  repentance 
was  in  conjunction  with  the  first  appearance  of  the 
marvelous  signs  that  ushered  in  the  great  revival  in 
the  early  part  of  this  century.  My  brother's  voice  was 
melodious.  His  heart  was  warm  with  the  love  of 
Christ,  and  of  sinners  for  Christ's  sake.  His  faijli  in 
God  and  his  word  was  simple  and  assuring.  In  those 
days,  in  all  that  country  around  us  in  which  my  broth 


348  History  op  Methodism 

er  had  done  all  his  frolicking,  I  never  knew  him  to 
make  an  ineffectual  effort.  I  myself  saw  on  one  oc- 
casion, under  one  of  his  exhortations,  eleven  sinners 
fall  from  their  seat — from  one  seat— on  the  ground, 
crying  for  mercy.  And  this  was  but  a  remarkable  in- 
stance of  a  common  occurrence,  esx3ecially  under  his 
overwhelming  appeals. 

"  1  will  mention  one  remarkable  evidence  of  the  Di- 
vine design  and  presence  in  these  supernatural  influ- 
ences. As  these  religious  phenomena  were  coincident 
with  Methodism  in  that  region,  and  as  Methodism  was 
a  foredoomed  heresy,  this  business  of  falling,  of  get- 
ting converted  in  a  few  hours,  and  rising  up  with  the 
assurance  of  pardon,  and  shouting,  were  all  pleaded 
against  us  as  proof  good  enough  that  we  were  false 
apostles — deceitful  workers,  transforming  ourselves 
into  the  apostles  of  Christ.  There  was  a  small  Bap- 
tist church  about  three  miles  from  ours.  Some  of  its 
members  had  become  rabid  in  feeling  against  the  new 
religion;  regarded  it  as  a  devilish  necromancy;  called 
it  wild-fire;  but  the  most  familiar  figure  was  fox-fire. 
AYe  Methodists,  indifferent  to  such  abuse,  determined 
to  omit  our  next  class-meeting,  and  attend  the  monthly 
Baptist  meeting.  So  we  did,  all  of  us,  on  Saturday. 
The  good  old  pastor  preached,  and,  as  his  wont  was, 
opened  the  way  to  receive  experiences  by  asking  if 
there  was  any  one  in  the  house  that  had  any  thing  to 
say  for  the  Lord.  My  brother,  always  -having  some- 
thing to  say,  and  not  being  well  posted  on  the  order 
of  the  meeting,  arose  and  commenced  one  of  his  soul- 
stirring  exhortations,  and  in  half  an  hour  the  floor  was 
almost  covered  with  the  fallen,  and  during  the  after- 
noon many  found  peace  in  believing,  and  such  a  shout 
was  never  before  heard  in  any  meeting  among  us.    The 


In  South  Carolina.  349 

old  pastor  stood  in  the  midst  and  wept  and  praised, 
and  said  lie  felt  as  if  the  '  big  end  of  his  heart  was 
uppermost.'  We  never  doubted  but  that  God  did  this 
to  set  his  mistaken  people  right.  We  heard  no  more 
of  wild-fire,  nor  of  fox-fire. 

"  Our  Parallel  Race.  My  first  circuit,  in  1805,  was 
Pedee  and  Lynch's  Creek,  South  Carolina;  my  broth- 
er's, Little  River,  Georgia.  My  second  was  Appa- 
lachee,  Georgia;  my  brother's,  Sparta,  Georgia.  My 
third  year  was  in  Augusta,  G-eorgia;  my  brother's,  in 
Montgomery,  North  Carolina.  My  fourth  year  was  in 
Columbia,  South  Carolina;  my  brother's,  in  Augusta. 
My  fifth  year,  was  presiding  elder  of  Oconee  District; 
my  brother's,  in  Columbia,  South  Carolina.  This 
year  we  were  both  married — I  in  Greene  county, 
Georgia,  on  Thursday  evening,  and  he  on  the  Sunday 
following — without  any  knowledge  of  each  other's  de- 
sign; for  in  those  days  no  one  left  his  work  on  errands 
of  mere  friendship.  In  1810  my  brother  was  presid- 
ing elder  on  the  Saluda  District.  This  year  his  health 
so  far  failed  him  that  he  took  a  superannuated  relation, 
and  in  1812  he  located,  settled  a  farm  in  Fairfield  Dis- 
trict, where,  with  great  odds  against  him,  but  God  with 
him,  he  did  much  to  plant  and  build  up  Methodism. 

"  His  next  removal  was  to  Mt.  Ariel,  to  educate  his 
children.  In  these  years  his  deafness  increased  to 
such  a  degree  that  he  became  unable  to  do  any  thing  as 
a  regular  pastor,  and  he  was  used  ouly  as  a  helper,  or 
as  a  supply.  He  was  always  ready  to  labor  up  to  the 
full  measure  of  his  ability.  I  do  not  know  the  time 
of  his  readmission  into  the  South  Carolina  Confer- 
ence, but  am  happy  in  knowing  that  he  died  an  hon- 
ored member  of  that  body. 

"  My  brother  was  more  utterly  deaf  than  any  one  I 


350  History  of  Methodism 

ever  knew.  For  many  years  lie  never  heard  any  thing 
that  was  said  in  preaching;  hut  he  always  attended. 
Many  years  ago,  at  a  camp-meeting  near  Charleston, 
seeing  him  in  great  weakness  go  to  the  stand,  at  every 
honr,  I  said  to  him,  '  Brother,  why  do  you  weary  your- 
self to  go  every  time  to  the  stand,  seeing  you  cannot 
hear  a  word?'  To  which  he  replied,  in  his  own  em- 
phatic way,  '  I  go  to  fill  my  place,  as  every  good  man 
ought.' 

"  My  brother  by  nature  was  a  great  man.  In  his 
mind  could  be  seen,  projecting  out,  the  evidence  of  a 
clear,  logical  philosophy.  Even  without  the  benefit  of 
early  education,  and  aided  only  by  original  genius, 
and  such  assistance  as  a  self-sustained  mind  could 
command,  I  doubt  whether  any  one  ever  heard  him 
argue  a  point  in  polemic  theology  confusedly.  He 
was  in  his  own  way  a  great  and  a  powerful  preacher. 

"  My  brother  had  many  trials  and  troubles,  priva- 
tions and  sufferings.  But  all  these  he  bore,  for  a  little 
over  sixty  years,  with  a  Christian  heroism  unsurpassed 
by  that  of  any  fellow-pilgrim  of  his  day.  His  faith 
entered  into  God  with  a  firm  hold  at  first,  and  never 
faltered  in  all  his  long  life.  He  was  uncompromising 
in  his  views  of  right  and  duty.     He  was  incorruptible. 

"  I  claim  nothing  for  him  above  what  constitutes  a 
good  man,  but  simply  all  that  does.  He  had  infirmi- 
ties, of  course.  But  I  never  knew  him  to  mar  the 
symmetry  of  his  godliness  by  an  invasion  of  it  in  all 
my  days  of  intimacy  with  him.  After  the  death  of 
his  wife  and  the  dispersion  of  his  children  by  mar- 
riage, he  became  a  lone  traveler,  a  very  pilgrim,  to 
Zion  bound.  He  made  annual  visits  to  his  children; 
visiting  by  the  way  many  old  friends,  and  preaching 
as  he  was  able.     But  he  made' his  home  for  the  last 


In  South  Carolina.  351 

twelve  years  with  liis  hospitable  friend  Stroman.  In 
this  good  brother's  ample  mansion,  and  ampler  heart, 
he  found  all  that  life  needed,  and  all  that  kindness 
could  bestow.  Here  he  spent  his  last  days,  as  the  hon- 
ored guest  of  a  noble  and  generous  family.  Upon 
Brother  Stroman  and  his  family  I  devoutly  ask 
Heaven's  richest  benedictions.  They  did  more  than 
give  a  cup  of  cold  water  in  the  name  of  a  disciple. 
They  will  not  lose  their  reward. 

"  I'  forbear  to  write.  The  record  of  my  brother  is 
all  good.  South  Carolina  owes  his  memory  much. 
He  did  her  good  all  the  days  of  his  life.  He  loved 
her  soil,  and  her  citizens.  Let  him  sleep  sweetly  in 
her  earth.  My  brother  was  really  a  worn-out  vessel. 
He  did  not  die  so  much  of  disease  as  of  the  wear  of 
life's  tired  wheels.  Some  of  his  passage  over  life's 
stormy  ocean  was  rough  and  billowy;  but  he  entered 
his  final  port  on  a  calm  and  lovely  evening,  without  a 
cloud  over  his  setting  sun,  or  a  pang  in  his  bosom. 
All  I  wish  is  to  be  as  well  fitted  to  die  as  I  believe  he 
was,  and  to  leave  a  name  as  free  from  discount  as  he 
has.  Of  my  father's  sons,  I  only  am  left,  and  am  pass- 
ing away." 


CHAPTER  XIV. 


I  collected  the  small  remains  of  strength  I  had  to  read  and  hear 
read  my  manuscript  journals;  I  could  send  them  to  England  ;md 
get  a  price  for  them,  but  money  is  not  my  object. 

(Francis  Asbury.) 

WE  came  into  South  Carolina  on  Friday,  Octo- 
ber 25,  1805,  and  lodged  with  Captain  Ed- 
wards; and  on  Saturday,  at  Staunton's  (Staunton's 
Ferry),  on  Saluda  River,  Greenville  District,  we  were 
at  home. 

Sabbath,  27.     At  Salem  I  preached  upon  Hos.  x.  12. 

Monday,  28.  We  proceeded  on  our  way  to  Georgia, 
winding  along  some  crooked  paths  through  Pendleton 
District  to  Eliab  Moore's,  upon  Rocky  River :  night 
came  on,  and  we  missed  our  way  into  the  plantation; 
I  walked  up  a  hill,  and  called  for  help,  and  was  re- 
lieved. We  crossed  Rocky  River  four  times  on  Tues- 
day, and  came  to  Mr.  Dunlap's.  Wednesday  morning 
we  rode  twenty  miles  for  our  breakfast,  at  Peters- 
burg. We  lodged  with  John  Oliver.  Joseph  Crawford 
preached  two  evenings. 

Sunday,  November  24.     I  preached  in  Augusta. 

Monday,  25.  I  bore  up  for  South  Carolina,  and 
came  to  Barnwell  Court-house:  I  was  kindly  enter- 
tained by  Mr.  Powers. 

Tuesday,  26.     We  reached  Jacob  Barr's. 

Wednesday,  27.  YvTe  reached  Mr.  Perry's;  and  next 
day  came  into  Charleston.  From  Augusta  one  hun- 
dred and  fifty  miles— heavy  rides,  and  weary  men  and 
(352) 


History  of  Methodism.  353 

horses.  I  was  under  some  dejection  of  spirits.  I 
have  lately  read  the  Life  of  David  Brainard — a  man 
of  my  make,  such  a  constitution,  and  of  great  labors; 
his  religion  was  all  gold,  the  purest  gold.  My  eyes 
fail;  I  must  keep  them  for  the  Bible  and  the  Con- 
ferences. 

South  Carolina — Friday,  29.  Engaged  in  closet  ex- 
ercises. I  do  not  find  matters  as  I  wish:  one  preach- 
er has  deserted  his  station;  and  there  are  contentions 
amongst  the  Africans. 

Saturday,  30.  My  soul  is  deeply  oppressed  with  a 
heavy  sea  of  troubles. 

Sunday,  December  1.  "  Still  heavy  is  my  heart; 
still  sink  my  spirits  down."  At  Cumberland  Street 
Church  I  spoke  upon  Rev.  vii.  13-17.  My  two  general 
heads  of  discourse  were,  (1)  The  gracious  although 
afflicted  state  of  God's  people  in  this  world;  (2)  The 
glorious  and  happy  state  of  the  righteous  in  heaven. 
Our  lower  floor  was  nearly  rilled  with  communicants, 
white  and  black.  Do  they  all  indeed  "discern  the 
Lord's  body?"  It  will  never  do  for  me  to  record  all 
I  fear,  hear,  and  think.  At  Bethel  Church  1  took  for 
my  text  Rom.  xii.  9-12.  I  observed  that  the  text  con- 
tained evangelical  Christian  duties,  privileges,  prom- 
ises, and  marks,  by  which  we  might  judge  of  ourselves 
as  Christians.  That  if  these  marks,  and  this  experi- 
ence, were  not  upon  us  and  in  us,  we  could  not  be 
Christians.  Within  twenty  years  I  have  visited  this 
place,  going  and  returning,  at  least  thirty  times. 

Saturday,  7.  Since  Monday,  amongst  other  occu- 
pations, I  have  been  employed  in  reading  one  thou  • 
sand  pages  of  Mr.  Atmore's  Memorial,  and  Mr.  Wes- 
ley's Journal:  these  books  suit  me  best — I  see  there 
the  rise  and  progress  of  Methodism.  I  met  the  mem- 
23 


354  History  of  Methodism 

bers  of  society,  white  and  black,  in  small  companies 
in  our  own  house.  I  gave  my  advice  as  to  temporals. 
I  recommended  the  painting  of  the  new,  and  the  en- 
largement of  the  old  church  to  eighty  feet  by  forty;  to 
enlarge  the  preacher's  house,  and  to  buy  another  buiy- 
ing-ground.  Besides  praying  regularly  after  every 
meal  in  our  own  house,  I  am  obliged  to  go  through 
this  exercise  many  times,  daily,  with  the  poor  negroes. 
I  feel  that  I  want  to  go  hence,  but  not  until  my  God 
and  Guide  gives  me  liberty.  I  wait  to  know  his  will 
about  going  to  Georgetown,  two  hundred  and  thirty 
miles,  before  the  Camden  Conference.  I  wrote  a  letter 
to  Mr.  Atmore,  advising  of  affairs  of  the  society  and 
of  my  own;  and  counseled  him  to  pursue  the  good 
work  he  is  engaged  in,  and  bend  all  his  strength  to 
the  Memorial. 

Sunday,  8.  I  was  in  great  heaviness  through  mani- 
fold temptations;  yet  I  preached  in  Cumberland  Street 
in  the  morning,  and  at  Bethel  in  the  afternoon.  I 
was  happy,  and  had  great  openings.  I  fear,  some- 
times, that  my  commission  will  wear  out  amongst  one 
description  of  people  here.  Religion  of  a  certain  kind 
must  be  very  valuable,  since  we  spend  so  much  to  sup- 
port it.  There  must  be  a  prodigious  revival  in  the 
Independent  Society — a  building  of  theirs  will  cost 
fifty,  or  perhaps  one  hundred  thousand  dollars :  there 
is  a  holy  strife  between  its  members  and  the  Episco- 
palians, who  shall  have  the  highest  steeple;  but  I  be- 
lieve there  is  no  contention  about  who  shall  have  the 
most  souls  converted  to  God. 

Monday,  9.  Beading  and  receiving  all  visitors  who 
came  to  our  house,  with  counsel  and  prayer,  from  room 
to  room,  with  white  and  black. 

Tuesday,  10.     We  have  goodly  weather.     God,  by 


In  South  Carolina.  355 

liis  Spirit  and  his  providences,  tells  us  we  must  set 
out  to-morrow  for  Georgetown.  I  doubt  if  in  Charles- 
ton we  have  joined  more  than  one  hundred  and  sev- 
enty-eight members  of  the  fair  skin  in  twenty  years  ■ 
and  seldom  are  there  more  than  fifty  or  sixty  annually 
returned:  death,  desertion,  backsliding:  poor,  fickle 
souls,  unstable  as  water,  light  as  air,  bodies  and  minds ! 

Wednesday,  11.  We  rode  to  Monk's  Corner,  and 
lodged  at  Mi\  Hatchett's. 

Thursday,  12.  We  pursued  a  blind  road  to  the  fer- 
ry. We  came  on  to  Murray's,  and  continued  along  to 
Mr.  Coleman's,  a  German.  Next  day  we  reached 
Eembert  Hall.  We  had  hot  weather— man  and  beast 
felt  the  burden. 

Saturday,  14.  I  committed  the  remains  of  Abijah 
Eembert  to  the  dust.  He  was  sixty-two  years  of  age,  | 
the  last  sixteen  years  of  which  he  had  been  a  member 
of  society.  He  was  visited  by  and  greatly  blessed 
under  the  word  at  camp-meeting:  in  his  last  illness 
he  was  patient,  happy,  and  confident:  he  died  in  the 
^  Lord. 

On  the  Sabbath-day  I  preached  a  funeral-sermon 
X      for  Abijah  Eembert.     There  is  a  revival  in  the  society 
^here;  so  much  for" camp-meetings.     I  am  now  in  the 
fortieth  year  of  my  labors  in  the  ministry:  thirty-four 
years  of  this  time  have  been  spent  in  America,  count- 
ing from  October  28,  1771,  to  October  28,  1805. 

On  Christmas-clay  I  preached  at  Eembert's  Chap- 
el; my  subject,  from  1  Tim.  iii.  16,  "Without  contro- 
versy, great  is  the  mystery  of  godliness,"  etc.  1.  I 
gave  a  pastoral  introduction;  2.  A  brief  explanation 
of  godliness — the  knowledge  of  God  in  Christ  Jesus: 
confidence  in  God;  love  to  him;  fear  of  offending 
him.     To  this  were  added  a  few  thoughts  on  the  six 


356  History  of  Methodism 

cases  in  the  text.  It  was  not  a  pleasant  season:  Christ- 
mas-day is  the  worst  in  the  whole  year  on  which  to 
preach  Christ;  at  least  to  me. 

George  Dougherty  informs  me  that  the  wife  of  John 
Handle,  upon  Pedee,  (known  by  the  name  of  Dumb 
John),  died  in  great  peace  and  joy,  after  a  thirty  years' 
profession  of  religion  amongst  the  Baptists  and  Meth- 
odists :  safe  anchorage ;  clear  gains !  But  I  have  simi- 
lar accounts  from  various  parts;  my  soul  triumphs  in 
the  triumphant  deaths  of  these  saints.  Glory  be  to 
God! 

Thursday,  26,  I  rested  and  read;  and  on  Friday 
rode  into  Camden.  I  was  favored  with  a  number  of 
letters  giving  accounts  of  revivals  of  religion.  Satur- 
day, employed  my  pen.     Sabbath-day  I  preached. 

Monday,  30.     We  opened  our  Conference. 

January  4,  1806.  We  closed  our  Conference  in 
great  peace  and  order:  no  murmurs  about  the  stations 
from  preachers  or  people.  Since  we  came  here  we 
have  had  twenty-six  sermons;  one  of  which  I  preached 
upon  1  Tim.  iv.  12:  "Let  no  man  despise  thy  youth." 
Brother  Whatcoat  ordained  the  deacons.  We  see  no 
immediate  fruit  of  our  labors;  but  doubtless  we  shall 
hear  of  it,  following  our  many  prayers  night  and  day. 

Monday,  6.  Seven  of  us  came  away,  in  company  to 
Mr.  Evans's,  Lynch's  Creek;  and  next  day  I  parted 
from  Brother  McKendree,  bending  my  course  to  Jern- 
ingham's,  in  Anson  county,  North  Carolina. 

On  Wednesday  we  crossed  Well's  Ferry,  after  wait- 
ing an  hour :  a  snow-storm  kept  with  us  from  Pedee 
to  Rockingham;  here  the  people  would  have  assem- 
bled, but  there  was  a  wedding  afoot.  This  is  a  mat- 
ter of  moment,  as  some  men  have  but  one  during  life, 
and  some  find  that  one  to  have' been  one  too  many. 


In  South  Carolina.  357 

On  Thursday  a  cold,  cold  ride  of  twenty  miles  with- 
out stopping  was  as  much  as  we  could  well  bear;  after 
warming,  we  took  the  road  again,  and  came  to  Smith's, 
twelve  miles.  This  week  we  have  had  heat  for  the 
first  of  June,  and  cold  and  snow  for  January. 

On  Friday  we  reached  Fayetteville,  putting  up 
with  John  Lumsden,  near  the  African  Church.  I  felt 
that  I  had  taken  a  deep  cold.  I  was  busy  on  Satur- 
day in  answering  letters.  Joseph  Crawford,  that  he 
might  not  be  idle,  preached  to  the  Africans  in  the 
evenings. 

Sabbath-day,  12.  Unwell;  nevertheless,  I  took  the 
pulpit. 

Monday  morning  we  made  a  start  for  Wilmington, 
and  came  to  the  widow  Anderson's,  forty-six  miles. 
Next  day  we  took  the  roundabout  way  by  the  bridges, 
and  made  forty- five  miles:  to  ride  ninety-one  miles 
within  daylight,  in  two  days,  kept  us  busy ;  but  we  are 
safe  in  Wilmington.  My  affliction  upon  my  breast 
was  great. 

Wednesday,  15.  We  rest.  It  is  very  cold;  ice  in 
the  tubs  and  pails. 

Sabbath-day,  19.  I  preached  on  that  great  subject, 
Col.  i.  27,  28.  We  had  about  fifteen  hundred  hear- 
ers in  our  house  of  worship,  sixty-six  by  thirty-three 
feet,  galleried  all  around.  There  may  be  five  thou- 
sand souls  in  Wilmington;  one-fourth  of  which  num- 
ber, it  may  be,  were  present.  Jos.  Crawford  preached 
in  the  afternoon  and  at  night.  I  gave  order  for  the 
completion  of  the  tabernacle  and  dwelling-house,  ac- 
cording to  the  charge  left  me  by  William  Meredith. 

Saturday,  October  4,  1806.  Crossed  Green  and 
Broad  rivers,  to  attend  a  meeting  in  the  woods  in 
Rutherford  county.     I  preached  on  the  Sabbath,  on 


358  History  of  Methodism. 

Psalm  li.  S-ll;  and  on  Monday,  at  eight  o'clock  in  the 
morning,  on  1  John  i.  6,  7 — it  was  a  moving  season. 
I  made  my  lodging  with  Brother  Driskell  on  Sunday- 
night,  and  on  Monday  at  Major  George  Moore's,  twen- 
ty miles  from  the  ground.  On  Tuesday  we  came  rap- 
idly through  a  part  of  Lincoln,  to  South  Carolina, 
about  thirty  miles,  and  lodged  at  Alexander  Hill's; 
and  next  day  staid  with  Mr.  Fulton.  My  mind  is 
in  constant  peace  under  great  bodily  exertions.  I 
preached  at  my  host's,  upon  Matt.  xxiv.  12,  13. 

Thursday,  9.  At  the  Waxhaws.  We  crossed  Ca- 
tawba at  McLenahan's  Ferry,  and  came  to  Robert 
Hancock's  to  lodge.  We  have  had  a  blessed  rain. 
On  the  Sabbath  I  preached  at  the  Hanging  Hock — 
few  people;  but  a  good  season.  On  Tuesday  I  went 
over  to  Thompson's  Creek,  Anson  county,  to  see 
George  Dougherty;  but  his  friends  had  conveyed  him 
away  on  a  bed.  I  spent  Wednesday  in  reading,  medi- 
tation, prayer,  and  Christian  conversation  in  the  fam- 
ily of  Thomas  Shaw. 

Thursday,  16.  Rode  back  to  the  Hanging  Rock:  I 
felt  the  effects  of  the  ride,  as  the  exercise  was  some- 
what new. 

Saturday,  18.     Rode  to  Camden. 

Sunday,  19.  I  preached  upon  1  Cor.  xi.  28:  "Let 
a  man  examine  himself."  In  the  afternoon,  I  heard 
the  Rev.  Mr.  Flinn,  and  was  pleased  with  him  as  a 
Presbyterian  minister.  Mr.  Smilie,  a  Presbyterian, 
preached  for  us  in  the  tabernacle. 

Monday,  20.     I  rode  to  Rembert  Hall. 

Sunday,  26.  At  Rembert's  Chapel  I  preached  on 
1  John  iii.  1-3. 

Monday,  27.  I  am  bound  for  the  city  of  Charles- 
ton.    We  sought  lodging  at  Wo  houses  at  Bruton's 


In  South  Carolina.  359 

Lake:  we  found  it  at  Mr.  Martin's.  On  Tuesday  we 
made  twenty-five  miles  to  Murray's  Ferry,  instead  of 
fifteen:  at  Long  Ferry,  to  which  we  were  obliged  to 
steer,  we  were  detained  five  hours  through  the  swam}); 
heat,  mosquitoes,  gallmippers — plenty.  We  rode  twen- 
ty miles  after  sundown  to  get  to  Mr.  Hatchett's,  at 
Monk's  Corner;  the  family  being  sick,  we  went  to  Mr. 
Jones's,  who  kindly  entertained  us.  We  made  jS.£ty 
miles  to-day,  and  came  to  lodgings  about  ten  o'clock 
at  night.  On  Wednesday  we  came  through  heat  and 
heavy  roads  to  Charleston,  where  Ave  found  all  things 
well,  and  in  good  order:  Lewis  Myers  is  an  econo- 
mist. 

Sunday,  November  2.  At  Cumberland  Street  Church 
I  preached  in  the  morning;  and  at  Bethel  in  the  aft- 
ernoon. 

Monday,  3.  Neither  unemployed,  nor  trifiingly. 
If  we  call  for  social  prayer  seven  times  a  day,  there 
are  none  to  complain;  the  house  is  our  own,  and  pro- 
fane people  board  not  with  us.  My  time  is  spent  in 
reading,  writing,  and  receiving  all  who  come,  whites 
and  Africans:  I  am  sometimes  called  away  in  the 
midst  of  a  letter.  God  the  Lord  is  here.  I  am  happy 
that  we  have  finished  our  new  church,  and  bought  an 
acre  of  ground;  should  I  live  long,- 1  shall  see  a  house 
in  the  Northern  Liberties  of  Cooper  Eiver.  On  Tues- 
day I  wrote  a  letter  to  Dr.  Coke,  giving  a  general 
statement  of  the  late  work  of  God  upon  our  continent. 

Sunday,  9.  I  preached  again  in  Cumberland 
Church,  on  2  Cor.  iv.  17,  18.  In  the  afternoon  I 
gave  them  a  discourse  at  the  Bethel  Church,  upon 
Phil.  i.  27-30. 

Monday,  10.  It  appears  that  there  is  a  work  amongst 
white  and  black— some  have  found  the  blessing. 


360  History  of  Methodism 

On  Tuesday  I  left  my  prison,  and  got  as  far  as  Cap- 
tain Perry's,  thirty  miles ;  and  next  day,  by  riding  two 
hours  in  the  night,  reached  Barr's.  On  Thursday  we 
rode  up  Edisto  to  Benjamin  Tarrant's,  twenty-two 
miles:  next  day  we  reached  Weathersby's,  twenty-five 
miles. 

Georgia — Saturday  brought  us  to  Augusta:  we  have 
made  a  journey  of  about  six  days  in  five,  through  the 
deep  sands. 

On  Friday,  December  26, 1  came  on  to  Sparta. 

Sabbath,  28.  Prayer-meeting  at  six  o'clock.  John 
McVean  preached  at  eight  o'clock.  At  twelve  o'clock 
I  read  the  letters  narrative  of  the  great  work,  and 
preached  upon  Col.  iv.  7,  8.  Brother  Kendrick  occu- 
pied the  pulpit  at  three  o'clock;  and  Brother  Mead  at 
night. 

Monday,  29.  We  began  our  Conference.  The  sub- 
ject of  the  delegated  Conference  was  adopted,  with 
only  two  dissenting  voices:  these  members,  however, 
cheerfully  submitted,  and  one  of  the  dissentients  was 
elected  a  member.  All  was  peace  respecting  the  sta- 
tions. We  had  prayer-meeting  at  six  o'clock;  at  eleven, 
at  three,  and  at  seven  o'clock  at  night,  we  had  preach- 
ing. I  was  called  upon  to  deliver  a  funeral  discourse 
for  Bishop  Whatcoat.  On  the  Sabbath  morning  we 
had  a  band-meeting  in  the  Conference,  and  I  preached 
in  the  open  air  at  eleven  o'clock;  my  subject,  Mark 
xvi.  19,  20.  From  Philadelphia  to  Augusta  I  count 
it  one  thousand  eight  hundred  and  twenty-miles,  the 
route  we  have  made.  We  have  fifty  traveling  preach- 
ers in  this  Conference  this  year,  and  an  increase  of 
one  thousand  members. 

South  Carolina — -On  Thursday,  January  1,  1807, 
we  set  out  for  Columbia,  dining  in  the  woods  on  our 


In  South  Carolina.  361 

route:  it  was  excessively  cold.  I  preached  in  Mr. 
Harrison's  house  in  the  evening.  Next  day  we  came 
to  Camden.  Saturday  brought  us  to  Bembert  Hall. 
We  have  been  redeeming  time  by  riding  two  hundred 
and  twenty  miles  in  five  days. 

Sabbath,  11.  We  attended,  as  was  meet,  at  Bexn- 
bert's  Chapel.  I  gave  them  a  sermon  on  1  Chron. 
xxviii.  9. 

Wednesday,  14.  We  came  away  to  McCollum's 
Ferry.  On  our  way  we  dined  at  Woodham,  and  lodged 
with  Jeremiah  Heath.  On  Thursday  we  crossed 
Pedee,  and  came  to  Colonel  Bethea's. 

Friday  brought  us  through  Lumber  ton,  in  North 
Carolina,  lodging  with  Peter  Gautier.  We  found  our- 
selves obliged  to  ride  on  the  Lord's-day,  through  the 
cold,  to  Wilmington,  crossing  two  rivers  in  a  snow  and 
hail  storm.  I  have  ridden  four  hundred  and  twenty 
miles  in  ten  days  and  a  half— cold,  sick,  and  faint:  it 
was  as  much  as  I  could  well  bear  up  under. 

Monday,  19.  Busy  making  extracts  from  letters, 
and  planning  for  Conferences.  Tuesday,  occupied 
as  yesterday;  in  the  evening  I  preached.  I  feel 
that  God  is  here.  On  Wednesday,  Brother  Kendrick 
preached.  Thursday,  reading  and  writing:  Joshua 
Wells  preached. 

Friday,  23.  I  preached  in  the  tabernacle,  upon 
Matt.  xi.  28-30.     It  was  a  time  of  some  quickening. 

Sabbath,  25.  A  high  day  on  Mount  Zion.  At  the 
rising  of  the  sun,  John  Charles  began  the  worship  of 
the  day;  he  chose  for  his  subject  Bom.  viii.  1.  At 
eleven  o'clock  I  held  forth  on  Heb.  iii.  12-15.  I  spoke 
again  at  three  o'clock  on  Isaiah  lv.  6,  7.  Stith  Mead 
preached  at  six  o'clock  in  the  evening.  O  that  by  any 
means  we  may  save  some!     On  Monday  and  Tuesday, 


362  History  of  Methodism 

still  reading  Wesley's  Sermons:  I  have  completed 
thirty,  nearly.  On  Tuesday  evening  I  preached,  and 
it  was  a  serious  time. 

Wednesday,  28.  We  took  our  flight  from  Wilming- 
ton. What  I  felt  and  suffered  there,  from  preachers 
and  people,  is  known  to  God. 

Sabbath,  November  25,  1807.     For  three  days  past 

1  have  been  busy  in  seeking  appropriate  portions  of 
Scripture  for  the  new  hymns  designed  to  enlarge  our 
common  hymn-book.  Our  journey  hither,  Saluda  Fer- 
ry, from  Chilicothe,  has  brought  us  through  five  States 
Report  says  there  is  an  awful  affliction  in  Charleston 
— the  mortal  fever!     I  preached  to-day  at  Salem,  on 

2  Chron.  vi.  29-31;  we  had  a  serious  time.  My  mind 
is  kept  in  great  peace:  surely,  God  is  love! 

At  Elijah  Moore's  on  Monday,  I  preached  on  Luke 
xi.  9,  10:  my  labor,  I  think,  is  not  entirely  in  vain. 
On  Tuesday,  at  Jeremiah  Robinson's,  we  had  but 
twelve  souls  to  hear  us;  the  people  are  too  busy  with 
their  fine  crops  of  corn.  My  body  fails,  but  I  have 
great  peace  of  mind. 

On  Wednesday,  Daniel  Hitt  preached  at  John  Ol- 
iver's: our  host  has  a  son-in-law  converted  at  camp- 
meeting.  Our  preachers  have  passed  by  this  town, 
but  the  Lord  will  not  pass  by  Petersburg,  but  will 
visit  precious  souls  here. 

Tuesday,  December  1.     We  came  into  Augusta. 

Thursday,  3.  We  reached  Spann's.  I  judge  Ave 
have  traveled  nine  hundred  miles  since  the  Western 
Conference.  The  weather  and  indisposition  hold  me 
at  Spann's.  My  soul  is  happy  in  God  in  sickness  and 
in  health. 

Sabbath,  6.     I  preached. 

Monday,  7.     We  started  away  to  Fridge's,  thirty-six 


In  South  Carolina.  363 

miles.  As  it  was  a  day  of  general  parade  on  Tuesday 
at  Columbia,  I  returned  to  General  Hutchinson's. 
Next  day  we  reached  Camden.  Thursday,  I  preached 
in  Camden.  I  spent  Friday  at  Eembert  Hall,  read- 
ing and  writing. 

Sabbath,  13.  I  preached  at  Reinbert's  Chapel.  Mr. 
Remhert  was  thrown  out  of  his  sulky,  but  there  was 
no  mischief  done,  except  that  some  old  bruises  were 
wakened  up.     My  subject  to-day  was  Matt.  xxiv.  45. 

Sabbath,  20.  At  Rembert's  Chapel,  I  spoke  on  Deut. 
v.  29.  O  that  God  would  visit  these  people!  Last 
week  I  have  occasionally  ridden  out  for  exercise,  but  I 
am  pretty  busy  with  writing,  family  duty,  and  reading. 
My  mind  is  wholly  devoted  to  God  and  his  work. 

On  Tuesday,  22,  we  went  to  Bradford's.  Wednes- 
day evening  we  lodged  at  Simpson's  tavern.  On 
Thursday,  at  Monk's  Corner.  Friday,  Christmas-day, 
brought  us  to  Charleston. 

Sabbath,  27.  I  preached  at  the  Old  Church,  on 
Matt.  vii.  21.     At  Bethel,  on  Deut.  x.  12. 

Friday,  January  1,  1808.  Our  Conference  began. 
We  sat  six  hours  a  day,  had  great  harmony,  and  little 
or  no  trouble  in  stationing  the  preachers.  Preaching 
every  noon  to  the  Conference  and  others.  In  my  ser- 
mon on  Sabbath-day,  at  the  Old  Church,  I  took  some 
notice  of  the  life  and  labors  of  Bennett  Kendrick  and 
George  Dougherty.  The  increase  of  members  in  the 
bounds  of  this  and  the  Western  Conference,  for  this 
year,  is  three  thousand  seven  hundred  members; 
preachers  twenty-three. 

Wednesday,  6.  We  rode  back  to  Rembert  Hall. 
Busy  writing  letters.  In  the  midst  of  restless  days 
and  nights  of  pain,  my  mind  enjoys  great  peace.  On 
Saturday  I  rode  to  Camden. 


364  History  of  Methodism 

Sabbath,  10.  I  preached  from  1  Cor.  i.  30.  I  had 
some  openings  of  mind,  but  there  was  little  unction 
in  preaching  or  sacrament.  Busy  writing  letters.  On 
Monday,  after  the  rain,  we  went  up  to  John  Horton's, 
at  the  Hanging  Rock.  We  reached  Pressley's,  by 
chance,  on  Tuesday. 

North  Carolina  —  Wednesday,  13.  We  reached 
Mecklenburg,  and  staid  with  our  friend  Mecham  Wil- 
son, a  Presbyterian  minister,  where  we  were  comf  ort- 
aby  and  kindly  accommodated.  On  Thursday  Ave 
found  the  main  branch  of  Rocky  River  unfordable. 
We  stopped  at  Squire  McCurdy's.  Friday  brought 
us  through  Concord  to  Savage's.  Yesterday  wras  very 
damp  and  cold;  to-day  there  is  ice,  probably  an  inch 
thick.  On  Saturday  we  set  out  over  the  frozen  roads, 
and  stopped  at  the  end  of  ten  miles  to  breakfast  with 
the  Rev.  John  Brown,  a  Presbyterian  minister  in  Sal- 
isbury; thence  we  came  away  to  John  Hitt's.  I  have 
preached  to  his  father  and  mother,  who  have  now 
fallen  asleep. 

On  Friday,  November  4,  1808,  we  descended  the 
heights  of  Cooper's  Gap,  to  our  friend  David  Dickey's; 
fasting  and  the  labor  of  lowering  ourselves  down  from 
the  mountain-top  have  made  us  feeble.  Bishop  Mc- 
Kendree  preached  upon  "  Cast  not  away  your  confi- 
dence." On  the  Sabbath,  Brother  Boehm  spoke  in 
the  morning  at  eight  o'clock;  I  preached  from  Matt. 
xvii.  5;  exhortations  followed,  and  Brother  Boehm 
ended  our  Sabbath  labors  by  preaching  at  night,  when 
there  was  a  considerable  move.  We  came  away  on 
Monday,  by  Rutherford  Court-house,  to  G.  Moore's. 
At  Moore's  Chapel,  on  Tuesday,  I  preached  from 
Col.  ii.  6.  Henry  Boehm  spoke  at  night:  verily  we 
had  a  shout!  Bishop  McKendree  preached  at  Lucas's 
t 


Jx  South  Carolina.  365 

Chapel  upon  Little  Broad,  and  we  lodged  at  Lucas's. 
A  noble  ride  of  forty  miles  brought  us  next  day  to 
Williams's,  in  Lincoln.  I  preached  on  Friday.  My 
mind,  hath  great  peace,  but  my  body  is  weak.  The 
prospects  are  reviving  and  cheering  in  the  South  Caro- 
]  ina  Conference,  and  they  will  grow  better  every  year. 
On  Saturday  I  preached.  I  ordained  Samuel  Smith 
and  Enoch  Spinks.  The  Sabbath-day  was  windy  and 
cold. 

On  Wednesday,  23,  I  went  to  the  encampment. 
Bishop  McKendree  preached.  It  was  very  unpleasant 
weather.  I  took  cold  sitting  in  the  stand.  Thursday, 
dwelling  under  curtains:  I  took  an  emetic:  wrote  two 
letters  to  elders  Soule  and  Beale,  Province  of  Maine. 
I  am  still  at  Bembert  Hall.  I  visited  and  preached 
upon  the  camp-ground;  we  had  an  exceeding  strong 
wind,  but  the  people  were  very  attentive.  The  super- 
intendency  had  a  hut  with  a  chimney  in  it:  there  were 
forty  tents  and  cabins:  Bishop  McKendree  was  three 
days  and  nights  on  the  ground,  and  there  was  a  pow- 
erful work  amongst  white  saints  and  sinners,  and  the 
poor,  oppressed,  neglected  Africans. 

Sabbath,  27.  At  Bembert  Chapel  my  subject  was 
Kev.  vii.  14-17.  Brothers  Smith  and  Boehm  followed 
with  energetic  exhortations.  I  felt  dejected  in  mind, 
and  my  soul  was  humbled.  I  suffer  much  from  ill 
health,  too  close  application  to  business,  and  from  hav- 
ing preached  in  the  open  air.  I  filled  an  appointment 
made  for  Bishop  McKendree  at  Bembert's. 

On  Monday  I  rode  forty-five  miles  to  Mr.  Keel's; 
we  crossed  Murray's  next  day,  and  stopped  in  the 
evening  at  the  widow  Kennedy's.  Wednesday,  we  had 
a  heavy  ride,  and  I  felt  it  from  top  to  bottom.  Great 
news!     Baltimore   taken  fire — Bohemia  has  a  great 


36G  History  of  Methodism 

work — camp-meetings  have  done  this.     Glory  to  the 
great  I  AM! 

Sunday,  December  4.  At  Cumberland  Church  we 
had  a  sacramental  clay.  I  preached  at  Bethel  in  the 
afternoon.  We  have  a  great  change  and  a  glorious 
prospect  here  in  Charleston,  and  in  the  neighborhood 
among  both  descriptions  of  people:  by  our  colored 
missionaries  the  Lord  is  doing  wonders  among  the 
Africans. 

Monday,  5.  I  am  closely  employed  in  reading  and 
writing  letters,  and  receiving  company:  our  house,  is 
a  house  of  prayer,  ten  or  twelve  times  a  day.  I  read 
Mr.  Wesley's  Journal.  Ah!  how  little  it  makes  me 
feel — the  faithfulness — the  diligence  of  this  great  man 
of  God!  I  cannot  meet  the  classes  like  him,  but  I 
have  a  daily  throng  of  white  and  black  who  apply  for 
spiritual  instruction. 

Sabbath,  11.  I  preached  in  Cumberland  Street:  it 
was  a  serious  parting  time.  At  Bethel,  I  also  gave 
them  a  talk  in  the  afternoon :  this  was  a  heavy  day — I 
felt  the  weight  of  souls.  Some  may  think  it  no  great 
matter  to  build  two  churches,  buy  three  lots,  pay  fif- 
teen hundred  dollars  of  bank  debt,  and  raise  a  grow- 
ing society:  this  has  been  done  in  this  Sodom  in  less 
than  twenty-four  years.  O  Lord,  take  thou  the  glory! 
We  dined  in  the  woods  on  Monday,  and  made  it  thirty- 
two  miles  to  Perry's.  On  Tuesday  we  crossed  Eclis- 
to,  dining  at  Roger's,  and  came  into  Benjamin  Eisn- 
er's. Next  day,  at  the  Green  Ponds  Chapel,  Bishop 
McKendree,  Brother  Boehm,  and  myself,  all  spoke. 
We  lodged  at  Lewis's,  niece  to  one  who  had  first  re- 
ceived the  Methodist  preachers.  Next  day  we  called 
on  B.  McLellan,  a  preacher,  and  lodged  with  Benja- 
min Tarrant.     O  that  it  was' with  him   as  in  years 


In  South  Carolina.  367 

past! — once,  how  holy  and  innocent!  We  reached 
Benjamin  Weathersby's  on  Friday  evening.  Cold,  very 
cold  weather.  We  came  into  Augusta  on  Saturday 
evening.     We  dined  in  the  woods. 

Sabbath,  18.  I  preached  in  Augusta  Chapel.  My 
flesh  sinks  under  labor.  We  are  riding  in  a  poor  thir- 
ty-dollar chaise,  in  partnership,  two  bishops  of  us,  but 
it  must  be  confessed  it  tallies  well  with  the  weight  of 
our  purses:  what  bishops!  well;  but  we  hear  great 
news,  and  we  have  great  times,  and  each  Western, 
Southern,  and  the  Virginia  Conference  will  have  one 
thousand  souls  truly  converted  to  God;  and  is  not  this 
an  equivalent  for  a  light  purse?  and  are  we  not  well 
paid  for  starving  and  toil  ?  Yes ;  glory  be  to  God !  We 
came  away  to  Wysing's  on  Monday,  and  next  day 
toiled  through  a  very  heavy  rain  to  the  widow  Fount- 
ain's. We  remained  Thursday  and  Friday  in  Sparta, 
and  went  on  Saturday  to  Brother  Bush's. 

Sabbath,  25.  Christmas-day.  I  preached  at  Lib- 
erty Chapel,  on  John  iii.  17.  We  opened  our  Confer- 
ence on  Monday,  at  Liberty  Chapel.  We  had  great 
labor  which  we  went  through  in  great  peace.  Between 
sixty  and  seventy  men  were  present,  all  of  one  spirit. 
We  appointed  three  missionaries — one  for  Tombigbee, 
one  to  Ashley  and  Savannah,  and  the  country  between, 
and  one  to  labor  between  Santee  and  Cooper  rivers. 
Increase  within  the  bounds  of  this  Conference,  three 
thousand  and  eighty-eight!  Preaching  and  exhorta- 
tions and  singing  and  prayer — we  had  all  these  with- 
out intermission  on  the  camp-ground,  and  we  have 
reasons  to  believe  that  many  souls  will  be  converted. 
The  number  of  traveling  and  local  preachers  present 
is  about  three  hundred.  There  are  people  here  with 
their   tents  who   have  come  one   hundred   and   fifty 


368  History  of  Methodism 

miles.  The  prospects  of  doing  good  are  glorious.  We 
have  already  added  two  new  circuits,  and  gained  six 
preachers.  There  may  have  been  from  two  to  three 
thousand  persons  assembled.  I  preached  once :  we  had 
finished  our  Conference  concerns  the  evening  before. 

January  1,  1809.  We  came  away  on  Monday  morn- 
ing in  haste.  On  Tuesday  we  reached  Augusta  about 
six  o'clock.  A  cold  rain  and  freezing  ride  brought  us 
on  Wednesday  to  Speir's;  next  clay,  Arthur's,  near 
Granby:  there  was  an  appointment  here  for  a  local 
preacher,  and  I  filled  it  for  him.  I  ought  to  record 
that  the  good  old  folks  where  I  lodged  gave  up  their 
rooms  to  me.  A  hard  ride  on  Friday,  between  the 
hours  of  eight  and  five,  brought  us  into  Camden.  I 
scarcely  have  time  to  make  these  few  brief  journal- 
izing remarks. 

Sabbath,  8.  I  preached  in  our  enlarged  meeting- 
house in  Camden:  it  was  a  feeling  season — in  antici- 
pation of  great  things  here.  We  came  away  on  Mon- 
day morning  through  clouds  and  a  cold  rain,  twenty- 
six  miles,  to  Brother  Woodham's,  on  Lynch's  Creek. 
I  ordained  Stephen  Thompson  a  deacon.  In  crossing 
Cashaway  Ferry  on  Tuesday,  it  was  a  mercy  we  were 
not  thrown  into  the  water,  like  poor  Hilliard  Judge. 
We  were  kindly  and  comfortably  lodged  by  Esquire 
Nevil:  my  mind  most  deeply  felt  for  the  salvation  of 
tnis  amiable  family. 

Wednesday,  11,  was  cloudy  and  very  cold;  but  we 
took  horse  and  made  it  thirty-three  miles  to  Lumber- 
ton,  and  stopped  at  the  widow  Thompson's;  I  am  most 
at  home  when  I  am  housed  with  the  widow  and  the 
orphan.  We  reached  Fayetteviile  on  Thursday.  My 
limbs,  my  patience,  and  my  faith,  have  been  put  to 
severe  trial. 


In  South  Carolina.  369 

I  preached  in  the  morning  on  the  Sabbath,  and 
Bishop  McKendree  and  Brother  Boehm  after.  Since 
Friday  morning  I  have  been  occupied  in  writing, 
forming  plans,  and  occasionally  reading.  I  baptized 
a  daughter  for  Mr.  Newby.  Eli  Perry  came  fifty-six 
miles  for  deacon's  orders. 

We  set  out  on  Monday  the  solitary  path  on  the  north 
side  of  Cape  Fear,  to  the  widow  Andrew's,  forty-five 
miles.  Tuesday  brought  us  to  "Wilmington,  forty-five 
miles,  again  in  the  night,  and  my  pain  extreme.  I 
was  compelled  to  preach  on  Wednesday  at  eleven 
o'clock.  I  gave  them  a  sermon  also  on  Thursday. 
My  body  is  in  better  health,  and  my  mind  enjoys  great 
sweetness  and  peace.  We  had  morning  preaching  on 
Friday  at  five  o'clock,  to  about  two  hundred  souls. 
We  came  away  afterward,  and  a  ride  of  twenty  miles 
brought  us  to  the  widow  Nixon's;  the  dear  old  man, 
her  husband,  died  in  Georgia — died  in  prayer. 

Wednesday,  November  1,  1809.  We  are  at  Father 
Staunton's,  on  the  Saluda.  Our  host  is  an  Israelite 
indeed,  and  the  wife  worthy  of  such  a  husband.  Here 
is  a  society  of  sixteen  souls.  I  gave  a  discourse  at 
Salem  Chapel.  It  is  a  cloudy  day,  well  fitted  for  re- 
treat. I  wrote  a  very  long  letter  to  Dr.  Coke.  We  have 
a  quarterly-meeting  on  Friday. 

On  Saturday  I  preached  on  Luke  xviii.  1. 

Sabbath,  5.  I  preached  in  the  open  air,  because  our 
cabin  meeting-house  was  small  and  open.  We  had  a 
sacramental  feast.  On  Monday  we  came  away,  and 
attended  to  the  mending  of  our  traveling  gear.  There 
are  no  small  numbers  of  the  preachers  about  here 
married  this  last  year.  O  Beedy  Biver  Circuit — ■ 
spiritually  and  temporally  poor!  Tuesday,  Powell's, 
I  preached.  My  friend  has  taken  a  new  wife,  and 
24 


370  History  of  Methodism 

built  a  new  house.  His  former  wife  was  kind  to  me; 
I  saw  where  her  remains  and  those  of  her  daughter 
lay — they  fell  asleep  in  Jesus.  We  rode  into  Abbe- 
ville, and  stopped  at  George  Conner's.  Great  news — 
great  times  in  Georgia  —  rich  and  poor  coming  to 
Christ.  At  Conner's  Chapel  I  spoke,  on  Thursday, 
on  Born,  xii.  1,  2.  After  sermon  I  ordained  John 
Stone  a  local  deacon.  Friday,  covenant  day.  In  Edge- 
field the  Baptists  are  carrying  all  before  them;  they 
are  indebted  to  Methodist  camp-meetings  for  this.  I 
preached  on  opening  the  new  chapel,  on  Luke  xix.  9; 
we  had  an  open  time.  The  Methodists  have  great  suc- 
cess in  Camden  District;  surely  there  must  be  some 
good  done — all  are  on  fire,  and  I  feel  the  flame.  God 
is  with  preachers  and  people. 

Sunday,  12.  I  preached  to  about  one  thousand  peo- 
ple, on  Titus  ii.  1.  The  quarterly-meeting  engaged 
our  attention  six  hours  every  day.  Our  route  on  Mon- 
day lay  over  Bush  Creek.  This  is,  or  was,  a  Quaker 
settlement;  the  Friends  have  gone  to  rich  lands,  un- 
polluted by  slavery — they  have  formed  a  settlement  in 
Ohio.  I  preached  in  Tranquil  Chapel  on  Tuesday. 
God  has  blessed  Stephen  Shell's  family.  Grand- 
mother, who  was  waiting  in  great  peace  for  her  sum- 
mons, was  called  away  in  August  last.  I  must  needs 
preach  at  Major's  Chapel.  My  subject  was  the  great 
salvation.  Lodged  with  Colonel  H.  Herndon.  O  how 
kind!  Thursday,  rode  to  Jeremiah  Lucas's.  I  was  in 
heaviness  of  mind,  and  suffered  in  the  flesh.  Brother 
Boehm  preached  in  the  chapel. 

Sunday,  19.  I  preached  to  about  one  thousand 
souls,  standing  in  the  chapel-door.  The  house  could 
not  contain  the  people  on  any  day:  some  came  to  see. 
some  to  hear,  and  some  felt.'    We  have  labored  for 


In  South  Carolina.  371 

three  days  about  six  hours  a  day  on  our  private  bus- 
iness. We  crossed  Pacolet,  Thicketty,  and  Broad 
rivers,  on  our  way  to  Josiah  Smith's  on  Monday.  On 
Tuesday  I  preached  for  them,  and  Boelim  and  Hill 
exhorted:  it  was  a  gracious  season.  Wednesday  we 
came  through  York  to  William  Gassaway's.  There 
was  heavy  snow  for  about  twelve  hours.  Brothei 
Boehm  preached  at  the  dwelling-house,  and  I  gave 
them  a  sermon  in  the  chapel.  On  Friday  we  took  the 
road  to  Waxhaws,  and  with  some  difficulty  kept  the 
path,  and  the  horses  their  feet.  In  about  nine  hours 
we  made  our  way,  crossed  Lenham's  Ferry,  and  came 
in  to  Robert  Hancock's,  stiff  and  chilled.  O  for  pa 
tience  and  courage! 

On  Saturday  we  attended  a  small  congregation  of 
thirty  souls. 

Sunday,  26.  At  the  Waxhaws  Chapel  I  preached 
to  four  hundred  souls.  An  exhortation  followed,  and 
the  sacrament.  Monday,  a  cold  ride  to  William 
Heath's,  on  Fishing  Creek.  I  met  a  congregation  on 
Tuesday,  in  a  log-cabin,  scarcely  fit  for  a  stable.  To 
my  surprise,  a  number  of  United  States'  officers  came 
up;  I  invited  them  in.  These  gentlemen  are  attached 
to  an  establishment  at  Rocky  Mount;  they  behaved 
with  all  the  propriety  I  expected  of  them.  Wednes- 
day brought  us  where  a  sermon  was  expected,  and  I 
gave  them  one.  I  made  an  acquaintance  with  a  ven- 
erable pair — Mr.  Buchanan  and  wife,  Presbyterians, 
and  happy  in  the  experience  of  religion.  A  brick 
chapel  is  building  at  Winnsborough  for  the  Meth- 
odists. We  lodged  at  William  Lewis's,  but  late  emerg- 
ing into  light.  On  Thursday  we  had  a  chilly  ride  of 
twenty-five  miles  to  Mr.  Watson's.  It  rained  excess- 
ively on  Friday,  yet  I   visited  James   Jenkins,  and 


I 


372  History  of  Methodism 

baptized  his  child,  Elizabeth  Asbury  Jenkins.  We 
reached  Camden  on  Saturday. 

Sunday,  December  3.  I  preached  in  the  tabernacle 
to  about  five  hundred  people,  and  as  we  had  two  dis- 
tinct congregations  in  the  house,  I  dropped  a  word  of 
advice  to  the  poor  Africans  in  presence  of  the  whites. 
Brother  Boehm  preached  in  the  evening.  On  Mon- 
day I  was  seriously  afflicted  in  body.  In  much  weak- 
ness of  flesh,  and  solemnity  of  mind,  I  set  out  on 
Tuesday  for  Black  River.  There  are  great  changes  in 
the  house  where  I  stopped — my  dear  old  Mary  is  dead, 
and  there  is  another  wife.  On  Wednesday  I  saw  the 
third  house  on  Black  River — fifty  by  thirty-six  feet. 
I  spoke  in  an  especial  manner  to  Henry  Young's  ne- 
groes, who  were  called  together  for  that  purpose.  At 
Samuel  Kembert's  on  Thursday.  My  host  proposes 
shortly  to  remove  to  Georgia.  We  preached  to  a 
small  meeting  on  Friday.  Henry  Boehm  preached  on 
Saturday  at  James  Capers's. 

Sunday,  10.  We  had  a  five  hours'  meeting.  Tarp- 
ley  and  Hobbs  prayed  after  I  had  preached:  some  had 
come  to  be  prayed  for.  We  made  a  cold,  heavy  ride 
of  forty-five  miles  on  Monday.  We  reached  Kell's 
tavern  in  the  night.  The  road  was  dreadfully  plowed 
up  with  wagons;  the  ferry  was  wide,  and  we  had  the 
swamp  to  pass,  and  dip,  and  dive,  and  go — we  labored 
through  it;  this  was  our  Tuesday's  task.  Wednesday 
evening  brought  us  rest  in  Charleston.  Where  does 
the  cotton  go  that  arrives  in  such  quantities?  To 
England  and  France,  in  spite  of  the  non-intercourse. 
I  am  mainly  ignorant  of  these  things,  and  have  no 
wish  to  be  wiser.  Our  Old  Church  is  enlarged,  and 
our  parsonage  completely  fitted  up.  I  am  busy  writing, 
or  occupied  with  my  Bible  and  Ramsay's  History. 


In  South  Carolina.  373 

Sunday,  17,  I  preached  in  Cumberland  Chapel:  I 
concluded  with  a  close  application.  Bishop  McKen- 
dree  came  in  on  Tuesday.  We  have  prayed  especially 
and  earnestly  for  our  Conference:  surely  God  will 
hear!  It  is  all  peace  with  preachers  and  people.  On 
Saturday  Conference  set  to  work  in  earnest,  and  in 
great  order. 

Sunday,  24.  We  had  a  gracious  feast  of  love.  1 
preached  at  Cumberland  in  the  morning,  and  at  Bethel 
in  the  evening.  We  labored  straight  onward  Monday, 
Tuesday,  Wednesday,  and  Thursday.  Friday  was  set 
apart  for  ordination;  it  was  desired  that  I  should 
preach;  it  was  a  season  of  tears.  We  came  out  of 
Charleston  on  Saturday,  and  lodged  for  the  night  at 
Mrs.  Brian's  quarter,  with  Thomas  McKendree,  who 
fed  us  richly.  A  Sabbath's  journey  brought  us  to  a 
sick  man's  house.  I  prayed  with  our  host,  and  ad- 
ministered some  medicine  which  procured  him  ease. 

Monday,  January  1.  The  first  day  of  the  year  1810, 
we  crossed  Potato  Ferry.  Missing  our  way,  we  dropped 
upon  Mr.  John  Graham;  he  was  a  Presbyterian,  and 
showed  us  much  kindness.  On  Tuesday  we  crossed 
Porter's  Ferry.  I  have  been  unspeakably  happy  in 
God  to-day.  The  people  of  Charleston  have  been 
faithfully  warned,  and  it  will  be  seen  not  many  days 
hence,  how  God  was  with  the  Conference.  We  were 
kindly  entertained  on  Wednesday  by  Moses  Smith. 
What  do  the  rich  do  for  us  but  spoil  us?  Ashpole 
was  deep  enough  on  Thursday;  we  got  over  in  safety, 
and  stopped  at  Joseph  Lee's.  We  have  had  a  drop  of 
rain  now  and  then;  but  there  has  fallen  much  all 
around  us.  At  Fayetteville  on  Friday  I  was  very  un- 
well, but  I  labored  through  five  letters. 

Sabbath,  7.     I  preached  in  our  enlarged  house  in 


374  History  of  Methodism 

the  morning,  and  Bishop  McKendree  in  the  evening. 
We  came  rapidly  next  day  forty-five  miles  to  the  widow 
Anderson's.  At  Wilmington  I  spoke  in  the  new 
chapel  on  Wednesday.  I  find  the  work  of  God  is  going 
on  here.  We  are  well  in  temporals,  and  a  most  cor- 
rect account  has  been  furnished  us  of  all  expenditures. 
I  met  the  African  elders,  and  gave  command  concern- 
ing the  parsonage,  the  painting  of  the  new  fences,  and 
the  alteration  and  increase  of  the  benches  in  the  chapel. 
I  recommended  the  purchase  of  a  grave-yard,  and  gave 
a  special  charge  concerning  the  poor.  O  let  me  ever 
remember  these!  A  general  fast-day  for  the  African 
Churches  was  appointed. 

North  Carolina — Sabbath,  December  2.  Bishop 
McKendree  and  John  McGee  rose  at  five  o'clock,  and 
left  us  to  fill  an  appointment  about  twenty-five  miles 
off.  Myself  and  Henry  Boehm  went  to  Newton's 
Academy,  where  I  preached.  Brother  Boehm  spoke 
after  me;  and  Mr.  Newton,  in  exhortation,  confirmed 
what  was  said.  Had  I  known  and  studied  my  con- 
gregation for  a  year,  I  could  not  have  spoken  more 
apx^ropriately  to  their  particular  cases;  this  I  learn 
from  those  who  know  them  well.  We  dined  with  Mr. 
Newton;  he  is  almost  a  Methodist,  and  reminds  me 
of  dear  Whatcoat — the  same  placidity  and  solemnity. 
We  visited  James  Patton;  this  is,  perhaps,  the  last 
visit  to  Buncombe.  Tuesday,  came  thirty-three  miles 
to  Murray's,  at  Green  Biver.  Wednesday,  rode  thirty 
miles  to  the  Rev.  James  Gilliard's.  I  found  him 
sick,  and  prescribed  for  him.  On  inquiry  into  the 
state  of  his  soul,  he  expressed  his  confidence  in  God. 
He  is  alone,  with  a  growing  family,  and  the  charge  of 
a  hundred  and  fflrty  families.  Thursday,  discovered 
that  my  horse  was  lame,   and  felt  discouragement. 


In  South  Carolina.  375 

"We  breakfasted  with  kind  and  attentive  Anthony  Fos- 
ter; and  continued  on  to  Robert  Hailes's,  Friday. 
Beached  the  Fish-dam  in  the  evening.  Our  Sister 
Glenn  went  to  glory  about  twelve  months  ago;  her 
exit  was  made  in  the  full  triumph  of  faith.  Saturday, 
crossed  Broad  Biver  at  Clark's  Ferry,  and  pressed 
forward  to  Mr.  Mean's.  Here,  and  it  seldom  happens 
that  I  seek  such  a  shelter,  we  were  under  the  roof  of 
a  rich  man;  we  were  treated  with  much  politeness 
and  kindness.  We  are  not,  nor  have  we  been  lately, 
much  amongst  our  own  people;  but  it  has  made  little 
difference  in  the  article  of  expense — the  generous 
Carolinians  are  polite  and  kind,  and  will  not  take  our 
money.  Sabbath,  at  Winnsborough,  I  preached  to  a 
few  people.  We  have  a  pretty  chapel  here;  John 
Buchanan  and  Jesse  Harris  are  chiefs  in  this  work. 
On  Monday  we  came  to  J.  Jenkin's;  after  six  years' 
rest  and  local  usefulness,  he  means  to  travel  again. 
Tuesday,  at  Camden.  Close  application  in  reading 
and  writing  letters.  Saint  Clair  Capers,  one  of  our 
first  disciples  at  Whappetaw,  died  in  great  triumph; 
the  impression  occasioned  by  witnessing  this  was  the 
cause  of  conversion  to  some  persons  present.  I  hope 
his  son  James  will  be  a  great  and  holy  preacher.  I 
am  under  the  necessity  of  taking  emetics.  Wednes- 
day, reading.  Thursday,  I  preached  in  the  evening. 
Friday,  had  a  cold  ride  to  Black  Biver,  where  I  was 
compelled  to  take  to  my  bed  again.  Saturday,  en- 
gaged in  reading,  meditation,  and  prayer. 

Sabbath,  16.  I  knew  not  if  I  could  get  to  the  new 
house;  I  went  and  was  helped  of  the  Lord:  the  house 
was  filled,  and  I  spoke  plainly.  On  Monday  I  visited 
Thomas  Boon;  his  father  was  the  first  to  entertaii) 
me  at  the  Lower  Santee  Ferry.     We  found  our  dinner 


376  History  of  Methodism 

at  Henry  Young's;  I  was  very  ill.  Tuesday,  though 
ill  able«o  ride,  I  set  out  for  Camden.  Wednesday, 
reading,  writing,  and  praying  with  those  who  visit 
me.  Thursday  came  to  Columbia.  Taylor,  of  the 
Senate  of  the  United  States,  lent  his  house  for  the 
session  of  our  Conference.  Our  fund  here  for  special 
relief  amounts  to  more  than  we  had  expected.  Satur- 
day, our  Conference  began  in  great  order,  peace,  and 
love. 

Sabbath,  23.  I  preached,  and  the  truth  exhibited 
its  own  divine  authority.  Bishop  McKendree  spoke 
in  the  afternoon.  We  sat  seven  hours  to  business  in 
the  day,  and  had  preaching  at  noon  and  night.  Fri- 
day I  was  called  upon  to  preach  at  the  ordination  of 
elders;  my  subject  was  Heb.  iii.  12-14,  and  was  appli- 
cable to  at  least  one  of  them.  Conference  adjourned 
this  evening:  we  have  stationed  about  eighty  preach- 
ers. Saturday,  came  away  to  General  Kumph's.  God 
has  repaid  this  family  for  its  kindness  to  the  poor 
followers  of  the  Lord  Jesus;  there  are  four  sons  and 
three  daughters,  gracious  souls;  two  of  the  sons, 
Jacob  and  Christian,  are  preachers  of  the  gospel. 

Sabbath,  30.  I  must  consult  prudence,  and  stay  at 
home  to-day.  On  Monday  we  ventured  away  through 
rain  and  hail  storms.  We  made  about  twenty  miles 
to  Brother  Sarley's. 

Tuesday,  January  1,  1811.  On  the  first  day  of  the 
new  year  we  rode  thirty-five  miles  to  the  widow 
Davis's;  I  failed  greatly  in  my  ride.  Wednesday, 
came  by  the  new  road,  crossing  the  new  bridge,  forty- 
five  miles,  to  Charleston. 

Sabbath,  6.  Preached  in  Cumberland  and  Bethel 
chapels.  Monday,  busy  in  writing  letters;  sent  away 
fifteen.     I  preached  on  Wednesday.     Thursday,  came 


In  South  Carolina.  377 

away,  and  made  thirty-five  miles  to  Mr.  Gale's;  I 
was  weary,  hungry,  and  sleepy.  Friday,  we  crossed 
Lemid's  Ferry,  and  made  a  ride  of  twenty-five  miles. 
Saturday,  reached  Georgetown.  I  am  always  in  fet- 
ters in  this  place;  and  were  they  to  offer  me  twenty 
such  towns  as  a  bribe,  I  would  not  visit  it  again;  but 
I  must  do  my  duty  without  a  bribe. 

Sabbath,  13.  I  preached  for  the  people  of  George- 
town twice.  Monday,  S.  Dunwody  and  Thomas  Ma- 
son set  out  with  us;  crossing  Black  River,  we  came 
to  worthy  Samuel  Green's — in  pleasing  manners  and 
sincere  friendship  an  evergreen.  Yvre  visited  his 
brother  Francis,  and  prayed  in  the  family,  exhorting 
the  Africans.  Tuesday,  reached  Port's  Fprry1  ^.nd  j  0 
found  Mother  Port  keeping  house  at  eighty-seven.  '  ' 
Rafts  and  boats  in  quantities  passing  down  the  Pe- 
dee.  Wednesday,  made  thirty  miles  to  Mr.  Mesome's, 
where  we  were  kindly  received  and  politely  enter- 
tained. Thursday,  came  early  in  the  day  to  Priest's, 
and  tarried  with  him  two  hours,  and  then  mounted 
and  continued  forward  to  the  widow  Holland's.  Fri- 
day, came  to  John  Martin's,  Lumberton,  and  here  I 
was  willing  to  stay  awhile,  for  the  rain  and  cold  had 
chilled  me  to  the  heart.     Saturday,  I  am  very  unwell. 

Sabbath,  20.  I  preached  here,  possibly  for  the  last 
time;  I  spoke  in  great  weakness  of  body;  and  having 
offered  my  service  and  sacrifice,  I  must  change  my 
course,  and  go  to  Wilmington.  Sometimes  I  am 
ready  to  cry  out,  "Lord,  take  me  home  to  rest!" 
Courage,  my  soul! 

Monday,  21.  We  began  our  march,  and  my  suffer- 
ing from  pain  in  the  foot  was  sore  indeed.  Came  in 
to  Amos  Richardson's  in  the  evening.  The  parents 
of  this  man  died  in  peace.     Tuesday,  a  ride  of  tlrh  fcy 


378  History  of  Methodism 

miles  brought  us  on  to  Alexander  King's.  I  baptized 
this  family,  of  whom  the  greater  part  are  in  society. 
The  old  people  gave  satisfactory  evidence  of  a  peace- 
ful qwCi.  Wednesday,  we  brought  a  storm  into  town 
with  us.  Wilmington  is  alive  with  commerce,  and 
there  is  no  small  stir  in  religion.  Thursday,  Brother 
Boehm  preached.  Friday — it  was  my  duty  to  preach 
to-day.  I  am  applied  to  for  the  plan  of  a  new  meet- 
ing-house: this  is  a  business  of  small  difficulty;  but 
who  is  to  execute  ? 

Sabbath,  27.  I  preached  in  the  morning  and  after- 
noon. The  congregations  were  large,  and  I  felt  my 
heart  greatly  enlarged  toward  them.  Monday,  rose 
at  five  o'clock,  and  moved  off  pretty  soon;  we  cau- 
tioned the  ferryman,  who  had  placed  his  flat  so  as  to 
be  upset;  he  was  obstinate,  and  would  not  alter  her 
position;  in  jumped  the  horses,  over  went  the  skiff; 
our  lives  were  endangered;  the  horses  reached  the 
opposite  shore  by  swimming,  and  plunging  through 
the  mud  got  on  dry  land;  our  clothes  and  some  of 
our  books  and  papers  were  wet,  but  not  spoiled. 
"We  mounted  and  rode  forward  to  Mount  Misery, 
stopping  to  dry  at  Alexander  King's;  here  we  dined, 
and  baptized  some  children.  The  evening  shades 
closed  upon  us  as  we  entered  under  the  hospitable 
roof  of  pious  Mother  Turner,  who  lodged  and  fed  me 
at  the  Wackamaw  Lake  twenty-six  years  ago.  Tues- 
day, we  pushed  oh  to  Amos  Richardson's,  and  thence 
after  dinner  to  James  Purdie's;  I  preached  in  the 
evening.  I  have  been  deeply  afflicted  with  an  influ- 
enza; but  God  is  with  me,  and  supports  me.  Wednes- 
day, we  had  a  cold  ride  to  Newberry's;  preached  to  a 
few  people. 

Friday,  February  1.    *Yfe  reached  this  place  this 


In  South  Carolina.  379 

morning,  Fayetteville ;  preaching  at  night.    Saturday, 
I  preached. 

Sabbath,  3.  Preached;  our  house  is  too  small; 
preached  in  the  afternoon;  we  must  enlarge  our 
house.  I  had  a  rude  fall  to-day,  and  it  was  a  mercy 
that  my  back  was  not  broken.  Monday,  we  came 
over  Cape  Fear,  lodging  at  Morgan's,  on  a  solitary 
road. 

Saturday,  November  2,  1811.     Savannah. 

Sunday,  3.  I  preached  in  the  Lutheran  Church. 
We  are  about  building  on  a  city  lot.  I  hope  the  time 
will  come  to  favor  us. 

Saturday,  9,  reached  Augusta. 

Sunday,  10.  I  preached  in  the  forenoon  and  after- 
noon, and  we  had  a  serious  night-lecture. 

Monday,  11.  We  rode  to  Johnson's  house  of  enter- 
tainment. Tuesday,  to  Spann's.  Wednesday,  to  the 
widow  Hannon's.     Thursday,  to  Colonel  Hutchinson's. 

Tuesday,  19.  Hilliard  Judge  is  chosen  chaplain  to 
the  Legislature  of  South  Carolina;  and  O  great  Sne- 
then  is  chaplain  to  Congress!  So;  we  begin  to  partake 
of  the  honor  that  cometh  from  man:  now  is  our  time 
of  danger.  O  Lord,  keep  us  pure,  keep  us  correct, 
keep  us  holy! 

Monday,  25.  We  had  a  serious  shock  of  an  earth- 
quake this  morning — a  sad  presage  of  future  sorrows, 
perhaps.     Lord,  make  us  ready! 

Thursday,  28.  We  took  to  horse,  and  rode  forty 
miles.  It  is  bitter  cold,  and  we  have  felt  it  the  more 
sensibly  after  being  so  long  housed. 

Friday,  at  Camden,  to  preside  in  Conference. 

Wednesday,  December  4  I  preached  before  the 
Conference. 

Friday,  6.     Our  Conference  rose  this  day.     Scarce- 


380  History  of  Methodism 

ly  have  I  seen  such  harmony  and  love.  There  are 
eighty-five  preachers  stationed.  The  increase,  within 
its  bounds,  is  three  thousand  three  hundred  and  eighty. 
We  had  a  great  deal  of  faithful  preaching,  and  there 
were  many  ordinations.  I  received  letters  from  the 
extremities  and  the  center  of  our  vast  continent,  all 
pleasing,  all  encouraging.  Saturday,  rode  to  Brother 
Young's,  on  Black  Biver. 

Sunday,  29.  I  preached  at  Bembert's  Chapel,  and 
gave  an  exhortation  to  the  Africans.  The  society  was 
staid  after  meeting,  and  I  exhorted  the  members. 
Our  labors  this  day  shall  not  be  wholly  lost. 

Monday,  30.  We  came  away  early  for  Charleston, 
and  made  thirty-five  miles  to  Mr.  Pendergrass's,  where 
we  were  well  entertained. 

Tuesday,  31.  Murray's  Ferry  detained  us  an  hour.^ 
Down  poured  the  rain.  We  were  glad  to  stop  at  Mrs. 
Kennedy's,  and  it  was  no  small  comfort  to  be  enter- 
tained so  well. 

Wednesday,  January  1,  1812.  A  steady  ride  of 
thirty-eight  miles  brought  us  into  Charleston.  The 
highways  were  little  occupied  by  travelers  of  any  kind, 
which  was  the  more  providential  for  me,  for  my  lame- 
ness and  my  light  fly-cart  would  have  made  a  shock 
of  the  slightest  kind  disagreeable.  I  was  anxious  also 
to  pass  this  first  day  of  the  new  year  in  undisturbed 
prayer.  Thursday,  Friday,  Saturday,  in  reading, 
meditation,  writing,  and  prayer.  I  do  not  reject 
visitors. 

Sunday,  5.  I  preached  at  Cumberland  Chapel,  and 
met  the  societies  of  both  colors.  I  visited  the  father- 
less, and  some  widows;  my  mind  enjoys  peace.  In 
the  evening  I  preached  in  Bethel  Chapel.  We  made 
our  exodus  from  Charleston  at  ehjdit  in  the  morning. 


In  South  Carolina.  381 

No  passage  at  Clemnions's  Ferry.  We  found  a  lodg- 
ing with  Mr.  Brindley;  our  host  has  buried  one  Meth- 
odist wife,  and  is  now  happy  with  another.  I  am  con- 
soled to  know  that  our  dear  departed  sister,  ever  kind 
to  me,  died  in  the  Lord.  Tuesday  evening,  lodged  at 
the  widow  Boone's:  this  family  have  received  Meth- 
odist preachers  for  the  last  six  and  twenty  years. 

Wednesday,  8.  We  reached  Georgetown.  I  preached 
in  our  enlarged  chapel,  on  1  Cor.  vii.  29. 

Thursday,  9.  We  came  away  to  James  Green's, 
where  I  preached,  and  then  rode  over  to  Francis 
Green's;  here  William  Capers  preached  on  "Blessed 
art  thou,  Simon  Barjona,"  etc.  We  took  the  road  on 
Friday  in  a  driving  snow,  but  missing  our  path,  we 
got  back  to  James  Green's,  and  there,  upon  entreaty, 
consented  to  stay.  We  were  told  on  Saturday  morn- 
ing that  we  could  not  travel;  we  tried  it,  nevertheless, 
and  made  thirty-five  miles  in  nine  hours.  The  cold 
was  piercing. 

Sabbath,  12.  No  rest  for  us.  We  toiled  over  Pedee 
swamp  toward  Mary  Port's;  she  had  gone  to  rest. 
The  snow  was  about  a  foot  deep,  and  I  could  not  see 
where  they  had  laid  her.  We  came  to  Mr.  Newson's 
five  hours  after  my  time,  so  I  delivered  a  message  to 
the  family — thirty-one  miles  to-day.  On  Monday,  at 
General  Benjamin  Lee's,  I  spoke  to  a  few  people. 
Tuesday  we  dined  at  Lumberton,  and  went  forward  to 
Mark  Russell's,  where  I  spoke  to  a  few  people.  Wed- 
nesday, came  to  Fayetteville.  We  have  had  a  rude 
ride  of  great  bodily  suffering  from  Georgetown,  but  my 
mind  has  enjoyed  perfect  peace,  and  constant  prayer. 

Thursday,  16.  We  made  this  a  sacramental  day. 
What  will  not  perseverance  and  management  do? 
Here  we  have  built  a  neat  little  chapel,  costing  but 


382  IIis toby  of  Methodism 

twelve  hundred  dollars,  one  thousand  and  fifty. of 
which  is  paid. 

Sabbath,  December  6,  1812.  Preached  at  Mill's 
Chapel;  after  meeting  we  went  home  with  John 
Mills,  White  Oak  Creek.  Ah,  John,  thy  pious,  pray- 
ing mother!  think  often  of  her.  Monday,  a  bitter, 
cold  ride  of  forty  miles,  brought  us  to  Father  Francis 
^Watters's.  O  warm  room,  and  kind  old  Virginians! 
Our  host  has  twelve  children  of  eighteen  once  living. 

Tuesday,  8.  Came  to  Broad  Eiver.  "We  found 
Smith's  ford  deep  enough,  but  Fox  turned  his  fearless 
breast  up  the  stream,  and  brought  me  swiftly  and 
safely  through  the  swell  of  waters;  he  is  a  noble 
beast.  We  dined  in  the  woods,  and  stopped  at  Esquire 
Leech's;  brandy  and  the  Bible  were  both  handed  me; 
one  was  enough — I  took  but  one. 

Wednesday,  9.  Came  to  Winnsborough  late  at 
night;  I  cannot  easily  describe  the  pain  under  which 
I  shrink  and  writhe;  the  weather  is  cold,  and  I  have 
constant  pleuritic  twinges  in  the  side.  In  cold,  in 
"X*  hunger,  and  in  want  of  clothing— mine  are  apostolic 
sufferings.  Jacob  Humph  is  dead,  and  so  are  elder 
Capers  and  James  Eembert;  these  were  all  early 
friends  to  the  Methodists  in  South  Carolina,  and  left 
the  world  in  the  triumph  of  faith.     We  are  in  Camden. 

Thursday,  10.  We  stay  at  Father  Buchanan's;  peo- 
ple here  give  little  encouragement  to  Methodism,  but 
the  walls  of  opposition  will  fall,  and  an  abundant 
entrance  will  yet  be  ministered  to  us — the  craft  of 
learning,  and  the  craft  of  interested  religion  will  be 
driven  away. 

Friday,  11.  A  cold  ride  brought  us  to  Dunkin's. 
Is  not  this  man  a  brand  plucked  from  the  burning? 
a  reclaimed  drunkard!      Camp-meetings  have   done 


In  South  Carolina.  383 

this — they  do  great  good,  and  prosper  in  the  sand- 
hills. 

Saturday,  12.  We  lodged  in  Columbia  with  Col- 
onel Hutchison. 

Sabbath,  13.  I  preached  in  the  legislative  chamber, 
and  had  the  members  for  a  part  of  my  congregation. 
Monday,  at  the  house  of  the  widow  of  General  Jacob 
Eumph;  the  father  and  son  both  died  in  the  Lord. 
This  house  has  been  open  to  the  Methodists  for  about 
twenty-seven  years,  whether  in  peace  or  persecution; 
Jacob  traveled  nearly  four  years;  so  meek,  so  mild, 
diligent  and  simple-hearted,  so  sincerely  good.  On 
Tuesday  we  came  to  Father  Carr's,  a  Swiss;  here  are 
pious,  kind  souls.  Wednesday,  came  to  Stephen 
Swithen's,  within  twenty-three  miles  of  Charleston. 
It  remains  intensely  cold.  Thursday,  my  lingers  gave 
out;  then  the  axle-tree  gave  a  crack,  seventeen  miles 
from  the  city.  We  loaded  another.  Whilst  I  rode  in 
J.  B.  Glenn's  sulky,  he  and  Boehm,  with  the  aid  of 
cushions  and  bear-skins,  rode  horseback  into  the  city. 
These  are  trifles.  Ah !  we  feel — we  fear  the  locations 
of  this  Conference  will  be  sixteen  in  number.  Satur- 
day, our  Conference  began  its  session  in  good  order. 

Sabbath,  20.  I  preached  at  Cumberland  Chapel  in 
the  morning,  and  at  Bethel  in  the  afternoon.  The 
presiding  eldership  and  the  episcopacy  saw  eye  to  eye 
in  the  business  of  the  stations;  there  were  no  mur- 
murings  from  the  eighty-four  employed.  Christmas- 
day  was  a  day  of  fasting,  and  we  dined  one  hundred 
at  our  house,  on  bread  and  water,  and  a  little  tea  or 
coffee  in  the  evening.  Our  funds  are  low;  but  our 
Church  is  inured  to  poverty,  and  the  preachers  may 
indeed  be  called  the*  poor  of  this  world,  as  well  as 
their  flocks. 


384  History  of  Methodism 

Sabbath,  27.  I  had  an  opportunity  of  meeting 
the  society,  of  both  colors,  and  my  exhortations  were 
pointed,  and  in  season.  We  have,  with  the  increase, 
about  eighteen  thousand.  What  is  coming?  days  of 
vengeance,  or  of  gospel  glory?  We  have  lost,  by 
locations  and  other  causes,  fourteen  of  the  itinerancy. 

Monday,  28.  We  send  two  missionaries  to  Missis- 
sippi— E.  Nolly  and  John  Shrock.  Religion  is  not 
fashionable  in  Charleston.  Tuesday,  receiving  vis- 
itors. Our  house  is  a  house  of  prayer.  Wednesday, 
we  came  to  Readhammer's. 

Thursday,  31.  Came  to  Georgetown;  I  am  now  at 
home  here  after  twenty-nine  years  of  labor.  Many 
letters  call  my  attention;  I  am  happy  in  God.  We 
hear  of  a  blessed  work  in  James  River  District — 
camp-meetings  the  great  instrument. 

Sunday,  January  3,  1813.  I  preached  morning  and 
evening.  It  was  a  small  time — cold,  or  burning  the 
dead.  We  have  about  one  thousand  blacks,  and 
about  one  hundred  white  members;  most  of  them 
women;  the  men  kill  themselves  with  strong  drink 
before  we  can  get  at  them.  My  home  in  Georgetown 
is  not  quite  so  comfortable ;  possibly  I  shall  hereafter 
leave  it  to  better  men.  Monday,  it  is  so  cold  I  have  a 
small  fire  to  write  my  letters  by.  Tuesday,  we  took  the 
path  to  Coachman's,  Black  River.  My  evening  talk 
to  them  was,  "Take  earnest  heed." 

Wednesday,  6.  I  was  so  lame  I  stopped  at  Richard 
Woodbury's.  We  held  a  meeting  at  two  o'clock,  and 
at  night.  Friday,  we  had  a  meeting  at  Collins  Wood- 
bury's ;  I  preached  in  the  evening — it  was  excessively 
cold,  and  I  was  lame. 

Sabbath,  10.  I  preached  at'Rousome's,  on  Little 
Pedee.    Monday,  a  bleak  ride  brought  us  to  General 


In  South  Carolina.  385 

Lee's.  Tuesday,  I  was  glad  to  stay  at  McNeil's,  in 
Lumberton.  Henry  Boehni  preached.  Thursday, 
came  on  to  Fayetteville  through  a  cold,  heavy  rain. 
The  Lord  blesses  me  with  patience. 

Sabbath,  17.  They  carried  me  into  the  church.  I 
ordained  two  deacons  and  one  elder.  I  failed  in 
strength  after  preaching,  and  Kev.  Mr.  Turner,  a 
Presbyterian,  concluded  our  meeting  by  prayer. 

Thursday,  21.  A  bitter  cold  ride  of  thirty  miles 
brought  us  to  Purdie's.  Friday,  a  heavy  ride  of 
thirty-six  miles  brought  us  to  King's.  Saturday,  to 
Wilmington :  there  is  little  trade  here,  and  fewer  peo- 
ple; of  course  there  is  less  sin. 

Sabbath,  24.  I  was  carried  into  the  church, 
preached,  and  met  the  society.  I  preached  again  in 
the  evening.  A  bread-poultice  has  procured  me  a 
mitigation  of  pain.  Lord,  be  merciful  to  me  in  tem- 
porals and  spirituals!  William  Capers  is  married — 
he  twenty-three,  his  wife  eighteen. 

Friday,  October  29,  1813.  On  the  peaceful  banks 
of  the  Saluda,  I  write  my  valedictory  address  to  the 
presiding  elders.  At  Staunton  Bridge  we  rest  five 
days;  my  horse  and  his  master  both  disabled.  I 
preached  but  twice.  James,  the  son  of  John  Douthet, 
gave  me  an  interesting  account  of  his  father.  John 
Douthet  was  born  in  Maryland;  left  his  native  place 
and  settled  on  the  Yadkin;  became  a  member  of  the 
Methodist  society,  and  was  honored  as  a  class-leader, 
making  his  house  a  house  of  God  for  the  assemblies 
of  his  brethren.  He  departed  from  his  brethren  and 
from  God.  Some  years  after  this,  the  family  removed 
to  the  Table  Mountain,  Pendleton  District;  the  preach- 
ers came  to  the  house,  the  father  was  reclaimed,  and  his 
two  sons,  James  and  Samuel,  joined  the  Methodists. 
25 


X 


386  History  of  Methodism 

and  were  useful  and  respectable  traveling  preachers; 
the  former  laboring  twelve,  the  latter  seven  year's  in 
the  ministry.  But  the  elder  Douthet  had  a  failing — 
he  was  fond  of  liquor,  and  indulged  himself,  and 
backslid  a  second  time;  retaining,  nevertheless,  his 
character  for  strict  integrity  and  his  habit  of  private 
prayer,  occasionally  hearing  the  gospel.  Last  sum-  * 
mer  he  fell  ill,  and  came  to  lie  down  and  die  at  his 
son  James's;  here  he  became  a  true  penitent,  was 
blessed  with  justifying  and  sanctifying  grace,  and  slept 
in  peace  in  the  seventy-third  year  of  his  age. 

Tuesday,  November  2.  We  visited  Taliaferro's,  and 
went  forward  to  B.  Lyon's. 

Thursday,  4.  Called  a  meeting  at  Edward  McCraw's ; 
I  spoke  with  enlargement  of  mind  on  Heb.  x.  38,  39. 
We  saw  Henry  Gains,  a  disciple  since  1777;  now 
feeble,  but  wishing  to  be  faithful  unto  death.  Came 
forward  to  Conner's,  Abbeville  District. 

Sabbath,  7.  I  preached  in  the  tabernacle,  on  2  Cor. 
v.  11.  If  the  people  say  it  was  like  thunder  and 
lightning,  I  shall  not  be  surprised.  I  spoke  in  poAver 
from  God,  and  there  was  a  general  and  deep  feeling 
in  the  congregation:  thine,  O  Lord,  be  all  the  glory! 
Came  home  with  James  Cox. 

Monday,  8.  I  gave  an  alarming  lecture  at  John 
Branan's.  There  is  a  serious  mortality  on  the  mid- 
dle and  lowlands  of  South  Carolina  and  Georgia. 

Tuesday,  9.  We  rode  through  the  heat,  crossing 
the  Little  Biver  to  Mr.  Shield's,  twenty  miles. 

Georgia— Wednesday,  20.  We  continued  on  to 
Petersburg,  into  Georgia.  I  preached  at  Sparta,  and 
ordained  two  deacons.  A  journey  of  six  days  from 
Sparta  brought  us  to  Savannah;  we  were  careful  to 
leave  our  testimony  and  pray  with  every  family  where 


Iy  South  Carolina.  387 

we  stopped.  Kind  widow  Bonnell  sent  her  chaise 
after  me.  I  must  change  my  mode  of  traveling,  1 
suppose.  I  preached  twice  in  the  Wesley  Chapel. 
This  is  a  good,  neat  house,  sixty  feet  by  forty.  I  en- 
joyed great  peace.  Our  chapel  cost  five  thousand 
dollars;  others  would  have  made  it  cost  twice  as  much, 
perhaps.  We  are  indebted  to  Myers  and  Russell  for 
much  of  this  saving.  The  Presbyterian  Church  hath 
changed  its  form  to  Independent — Doctor  Kollock 
must  be  the  same. 

Monday,  22.  Rode  to  Mr.  Thibeau's  plantation: 
sweet  retreat!  Tuesday,  we  rode  forty-six  miles  to 
Wainer's.  I  am  again  in  a  chaise;  James  Russell  in- 
sisted upon  giving  me  an  old  gig  worth  forty-five  dol- 
lars. We  are  safe  in  Charleston,  visiting  Black  Swamp 
and  some  families  as  we  came  along.  We  have  had 
cold,  hungry  traveling.  My  mind  is  holiness  to  the 
Lord.     We  found  our  family  here  in  health. 

Sunday,  December  12.  I  preached  in  Trinity 
Church;  we  have  it  now  in  quiet  possession.  I  also 
officiated  in  Cumberland  and  Bethel  churches.  The 
society  is  not  so  lively  as  formerly.  In  visiting  six 
families  I  found  but  two  that  acknowledged  God  in 
his  word  and  worship.     Ah,  woe  is  me! 

Thursday,  16.  We  attended  the  funeral  of  Dr.  Keith, 
suddenly  called  away,  and  greatly  lamented  by  all,  es- 
pecially by  the  people  of  color;  he  had  been  twenty- 
six  years  a  minister  of  the  Independent  Church. 
Most  of  the  clergy  of  the  city  were  present,  and  there 
was  great  solemnity  observed.  We  lecture  morning 
and  evening.  We  labor  to  live  in  and  for  God;  we 
desire  to  receive  rich  and  poor,  people  and  ministers: 
and  to  consecrate,  in  the  order  of  faith  and  prayer, 
every  room  and  every  heart  in  the  house,  to  God. 


388  II is  ron  y  of  Methodism 

Sunday,  19.  I  preached  in  Cumberland  Chapel,  in 
Trinity,  and  in  Bethel.  How  much  good  will  my  ten 
days'  visit  do  here?  I  preach,  lecture,  and  pray.  I 
invited  the  stewards  of  Bethel,  and  the  trustees  of 
Trinity  came  to  see  me  on  Tuesday;  we  dined  and 
prayed  together,  and  parted  in  love  and  peace. 

Wednesday,  22.  In  a  cold  day  we  left  Charleston, 
and  came  thirty  miles  to  preach  to  preachers  at 
Nichols's.  We  lodged  with  Eccles.  Friday,  my 
mind  is  in  peace  in  bodily  affliction.  Weather,  roads, 
swamps — we  heed  them  not.  On  our  way  to  Black 
River,  we  visited  many  families:  0  let  me  do  some 
good  whilst  I  may!  time  is  short. 

Thursday,  30.  At  Kembert's  settlement.  How  my 
friends  remove  or  waste  away!  yet  I  live;  let  me  live 
every  moment  to  God!  On  the  first  day  of  the  new 
year,  1814,  I  preached  at  Rembert's  Chapel. 

Sunday,  January  2, 1814.  I  preached  in  the  chapel. 
On  Monday  we  came  away,  in  company  with  Myers 
and  Norton,  to  Fayetteville,  one  hundred  and  forty 
miles,  visiting  many  families  in  our  route. 

Friday,  7.  I  received  seven  letters:  the  contents  of 
some  of  them  make  me  feel  serious.  We  learn  that 
Bishop  Coke  and  seven  young  preachers  have  sailed 
for  the  East  Indies.  The  British  Society  is  poor  as 
well  as  ourselves,  it  would  appear:  this  is  a  good 
sign.  In  less  than  one  hundred  years,  Methodism  has 
spread  over  three-quarters  of  the  globe ;  and  it  is  now 
about  to  carry  the  gospel  of  salvation  into  Asia. 
Amen ! 

Sunday,  9.  We  had  rain.  Bishop  McKendree 
preached.  I  preached  on  Isaiah  lxiv.  7.  We  had  a 
spiritual,  heavenly,  and  united  Conference.  There 
were  twenty  deacons  ordained,  eighty-five  preachers 


In  South  Carolina.  389 

stationed:  twelve  have  located,  and  one  has  died,  sud- 
denly; and  fifteen  are  added. 

Sunday,  16.  I  preached.  Thursday,  we  came 
away.  On  our  way  we  called  on  Hodges,  Shaw,  and 
Saunderson,  exhorting  and  praying  with  their  fami- 
lies.    I  enjoy  great  peace  of  mind. 

Sunday,  23.  I  preached  in  our  chapel,  fifty  by  sixty 
feet,  to  a  small  congregation.  Am  I  not  a  child,  to 
have  been  looking  for  summer?  William  Glenden- 
ning  and  I  met,  and  embraced  each  other  in  peace.  I 
visited  Sister  Perry,  the  former  wife  of^John  King^ 
Diieof  the  first  Methodist  preachers.  After  all  rea- 
sonable allowances  for  drawbacks,  we  cannot  yet  tell 
all  the  good  that  was  done  by  our  Conference  in 
Raleigh,  in  1811.     We  started  away  northward. 

North  Carolina — Wednesday,  October  19,  1814. 
Rode  to  Boling's.  Behold!  Richard  Bird  came  one 
hundred  miles  to  hasten  us  to  camp-meeting  away  on 
the  bleak  hills  of  Haywood.  I  was  forced  by  misery  to 
retire  to  my  room  and  bed  at  Boling's,  but  son  John 
held  a  meeting  and  preached.  We  came  on  the  camp- 
ground, in  Haywood  county,  North  Carolina,  Friday, 
21.  Saturday  I  preached,  and  ordained  W.  Spann  and 
J.  Evans  deacons. 

Sabbath,  23.  Ordained  two  elders,  Thomas  Bird 
and  Samuel  Edney,  after  preaching.  In  our  tent  we 
contrived  a  hearth  and  had  a  fire.  Monday  we  visited 
the  house  of  Richard  Bird. 

Tuesday,  25.  I  preached  in  the  house  of  the  father, 
Benjamin  Bird;  there  was  much  feeling  manifested. 
We  collected  liberally  on  the  mite  subscription  to  help 
the  suffering  ministry.  I  had  for  twenty  years  past 
wished  to  vist  the  Cove;  it  is  done,  and  I  have  seen 
my  old,  tried  friends,  dear  Richard  and  Jonah  Bird, 


390  History  of  Methodism 

and  William  Fulwood,  who  sheltered  and  protected 
me  when,  during  the  War  of  Independence,  I  was 
compelled  to  retire  to  the  swamps  and  thickets  for 
safety. 

Wednesday,  26.  Our  ride  brought  us  to  Ruther- 
ford's. I  paid  them  as  well  as  I  could  for  their  kind- 
ness and  attentions  by  exhortation  and  prayer. 

Thursday,  27.  To  McHathing's,  forty-one  miles. 
Daniel  Asbury  wished  me  to  take  Catawba,  above 
Ladies'  Ford,  and  cross  at  the  Horse  Ford,  where  a 
former  journal  will  show  my  life  to  have  been  in 
danger  some  years  ago.  I  preached  in  the  evening  at 
Daniel  Asbury's,  Lincoln  county,  near  Sherill's  Ford. 
These  are  kind  spirits,  who  say,  "  You  make  your  rides 
too  long; "  yet  they  will  scarcely  be  denied  when  in- 
vited to  their  houses,  making  my  rides  longer  still; 
here  am  I,  ten  miles  out  of  my  way,  to  see  these  dear 
people.  And  now  that  limbs,  lungs,  strength,  and 
teeth  fail,  I  must  still  go  my  rounds  of  six  thousand 
miles  within  the  year. 

Sabbath,  30.  I  passed  a  restless,  feverish  night,  yet 
as  I  was  expected  to  preach  on  the  camp-ground,  I 
discoursed  to  a  large,  simple-hearted  congregation,  on 
Acts  xxx.  32.  I  sat  in  the  end  of  my  little  Jersey- 
wagon,  screened  by  the  drawn  curtain  behind  me.  It 
was  no  common  time  to  either  speaker  or  hearers. 
We  retired,  after  meeting,  to  Jonathan  Jackson's. 
What  a  rich  table  was  provided!  not  for  me — I  retired 
to  bed  with  a  high  fever.  My  spiritual  consolations 
flow  from  God  in  rich  abundance;  my  soul  rejoices 
exceedingly  in  God. 

Monday,  31.     To  Robey's,  near  Catawba  Springs. 

Tuesday,  November  1.  I  preached  to  a  very  attentive 
people ;  surely  the  speaker  and  hearers  felt  the  power 


In  South  Carolina.  391 

of  the  word  of  God.  x^fter  a  hasty  dinner,  we  rode  on 
to  Nathan  Sadler's,  steward  of  the  Lincoln  Circuit. 

Wednesday,  2.  I  spoke  with  very  unpleasant  feel- 
ings, on  Luke  xi.  13.  We  hasted  to  Featherston  Wells's. 
Here  were  all  comforts  for  a  sick  man;  good  food, 
beds,  and  nursing.  This  family  is  blessed.  Sister 
Wells  is  the  granddaughter  of  my  ancient  friend, 
Father  May,  of  Amelia,  and  her  children  are  in  the 
way  to  heaven.  Here  is  the  fruit  of  my  labors.  What 
a  comfort  is  it  to  see  the  fourth  generation  growing 
up  under  our  eyes,  living  in  the  fear  of  God,  and 
following  in  the  same  path  those  who  are  gone  to 
glory! 

Thursday,  3.  Crossed  the  south  fork  of  Catawba 
to  Bethesda  Chapel ;  the  day  was  damp,  and  there  was 
a  damp  upon  preacher  and  people.  We  went  forward 
to  John  Dameron's,  where  I  was  expected  to  preach, 
and  I  did  try,  but  the  people  were  so  wonderfully 
taken  up  with  the  novel  sight  of  the  little  carriage, 
and  still  more  of  the  strange-looking  old  man  who  was 
addressing  them,  that  the  speaker  made  little  impres- 
sion on  his  hearers.  Who  neglects  me?  Not  the 
kind,  loving  Damerons.  We  came  to  John  Watson's, 
Allison's  Creek,  on  Friday. 

Sabbath,  6.  At  Sardis  Chapel.  The  weather  was 
unpleasant.  My  congregation  might  have  tried  my 
patience.  Monday  we  came  to  Henry  Smith's,  an 
Israelite;  he  is  a  native  of  East  Jersey.  Tuesday  to 
Winnsborough. 

Sabbath,  13.  I  preached  at  Winnsborough  a  long 
discourse,  on  1  Peter  xiv.  17.  Monday  to  widow 
Means's.  We  shall  ride  about  two  hundred  and  twenty 
miles  out  of  the  way  to  Georgia,  but  in  the  way  of  our 
duty.     Tuesday  I  preached  at  Bethel;  we  hope  good 


392  History  of  Methodism 

vas  done.  Edward  Finch,  a  son  of  affliction,  is  still 
on  crutches. 

Wednesday,  16.  Dined  with  Elder  Stephen  Shell. 
Lodged  with  Frederick  Foster.  Thursday  we  had  a 
crowded  house  at  Hopewell  Chapel;  the  speaker  stood 
in  weakness,  but  truth  came  in  power  to  the  hearts  of 
the  people.  Ordained  John  Molineaux  a  deacon. 
Lodged  at  John  Leek's ;  the  master,  a  local  laborer,  is 
gone  to  his  rest  and  reward. 

Friday,  18.  Rain.  We  got  bewildered,  and  were 
glad  to  stop  with  Mr.  Morrow,  a  Presbyterian,  who 
kindly  received  and  entertained  us.  Saturday  we  came 
to  Staunton  Bridge. 

Sabbath,  20.  Bishop  McKendree  and  J.  W.  Bond 
preached.  I  spoke  a  few  words  from  my  carriage ;  we 
all  hope  the  testimony  of  three  men  will  be  believed. 
God  is  with  me  in  all  my  feebleness.  We  have  visited 
North  Carolina  to  Catawba;  and  in  South  Carolina, 
Fairfield,  Newberry,  Laurens,  and  Greenville  districts. 
Monday  and  Tuesday,  we  are  at  rest  at  Father  Staun- 
ton's, an  active  and  holy  man,  an  Israelite  indeed  of 
seventy-seven  years. 

Wednesday,  23.  We  gave  an  evening  lecture  at 
Taliafero's;  the  night  was  damp,  and  few  people  at- 
tended. Nights  of  suffering  are  appointed  to  me,  but 
God  is  with  us.     Thursday,  rested. 

Friday,  25.  Rode  twenty-five  miles  to  widow  King's, 
Pendleton  District.  I  am  reading  Saurin's  fifth  vol- 
ume; he  is  great  in  his  way,  but  it  is  not  Wesley's 
way,  which  I  take  to  be  the  more  excellent  way.  Satur- 
day, damp,  rainy  day.     I  enjoy  my  private  devotions. 

Sabbath,  27.  It  broke  away  clear  for  awhile,  and  I 
took  a  stand  outside  of  the -door,  and  spoke  to  the 
people  on  Galatians  v.  6.     Monday,  to  John  Power's; 


Ix  South  Carolina.  393 

liere  are  new  disciples,  and  they  are  all  love.  Tues- 
day, to  Benjamin  Glover's. 

Georgia,  Wednesday,  30.  I  preached  at  Samuel 
Eembert's,  in  Georgia;  I  was  feeble  and  could  not 
speak  with  much  energy. 

Wednesday,  December  21.  Our  Conference  began 
at  Milledgevilie,  Georgia,  and  continued  until  the 
27th.  There  were  nearly  one  hundred  characters  ex- 
amined and  six  admitted  on  trial.  Twelve  are  located. 
Ten  elders  have  been  ordained,  and  twenty-two  dea- 
cons; eighty-two  preachers  have  been  stationed;  none 
are  dead,  and  none  have  been  expelled.  I  preached 
at  the  ordinations,  but  with  so  feeble  a  voice  that 
many  did  not  hear;  I  had  coughed  much,  and  expec- 
torated blood.  We  had  great  peace,  union,  and  love 
in  our  session.  Wednesday  we  rode  to  Sparta  in  the 
afternoon.  Thursday  we  had  crowded  lodging,  and  I 
passed  a  painful  night.  Friday,  to  Sweetwater.  Sat- 
urday, to  Augusta. 

Sunday,  January  1, 1815.  I  preached  at  Saterman's 
house.  Monday,  dined  at  McCleary's,  and  came  on  to 
Ubank's.  Tuesday,  to  Button's.  O  that  God  may 
bless  my  last  labors  in  this  family!  Wednesday,  to 
Roger's.  Thursday,  to  Captain  Perry's.  Friday  we 
had  a  cold,  hungry  ride  of  thirty-six  miles,  Satur- 
day, busy  writing. 

Sabbath,  8.  I  spoke  in  much  feebleness  upon  part 
of  Psalm  xxx vii.,  and  gave  a  charge  to  the  society. 
My  labors  were  followed  with  much  coughing  and  a 
restless  night.  Monday  I  bled  in  the  arm  to  relieve 
the  spitting  of  blood.  This  place  calls  for  great  labor, 
and  I  am  not  fit  for  it;  I  must  go  hence.  Tuesday  I 
filled  an  appointment  made  for  me  in  Bethel  Chapel; 
I  was  divinely  assisted.     The  care  of  the  societies 


394  History  of  Methodism 

comes  with  weight  upon  my  mind.  Here  are  liberal 
souls  at  home  and  abroad;  we  have  added  near- 
ly two  hundred  dollars  to  our  mite  subscription. 
Thursday  came  to  Strawberry  Ferry.  Grand  accom- 
modations at  Mr.  Lesesne's.  Friday,  to  Hale's;  we  had 
an  appointment  here  which  we  knew  not  of;  the  peo- 
ple assembled,  and  I  spoke  to  them.  Saturday  came 
to  Santee  and  crossed  the  Long  Ferry  in  fifty  minutes. 
As  soon  as  the  poor  Africans  see  me,  they  spring  with 
life  to  the  boat,  and  make  a  heavy  flat  skim  along  like 
a  light  canoe;  poor  starved  souls — God  will  judge! 

Sabbath,  15.  A  sacramental  day;  I  preached  and 
gave  a  word  of  exhortation  to  the  society.  I  cannot 
preach  more  than  once  a  day. 

Tuesday,  17.  We  started  away  in  company  with 
W.  M.  Kennedy  and  I.  Norton,  with  the  last  of  whom 
we  parted  at  the  ferry  over  Black  River.  Lodged 
with  Mr.  Rogers — his  father  has  gone  to  rest.  On  our 
route  we  visited  Bethel  Durant,  and  saw  his  brothers, 
John  and  Henry;  their  simple-hearted,  kind  father 
entertained  me  thirty  years  ago  on  my  returning  from 
my  visit  to  Charleston. 

Wednesday,  18.  Crossed  the  lakes  and  Wackamaw, 
and  got  in  after  eight  o'clock  to  Brother  Frink's.  At 
William  Gause's  I  saw  my  kind  mothers  in  Israel, 
Gause  and  Rogers.  I  continue  to  expectorate  blood. 
Is  it  possible  that  the  children  of  the  French  Protest- 
ant martyrs  to  the  tyranny  of  Louis  XIY.  and  his 
bloody  priesthood  can  ever  forget  the  God  of  their 
fathers?  Noble,  holy  men,  may  God  gather  in  your 
children  to  the  latest  generations! 

Friday,  20.  A  dash  of  rain  stopped  us  awhile,  but 
we  went  forward  thirty  miles  to  Wilmington.  I  feel 
the  effect  of  the  damps- 


In  South  Carolina.  395 

North  Carolina — Sabbath,  22.  I  preached  in  the 
chapel.  O  wretched  appearance  of  broken  windows! 
It  was  a  sacramental  day.  Were  I  a  young  man,  I 
should  not  wish  to  be  stationed  in  Wilmington.  Our 
funds  are  low  here,  and  our  house  a  wreck. 

Sabbath,  November  12,  1815.  I  attended  the  quar- 
terly-meeting at  Samuel  Edney's,  and  bore  a  feeble 
but  a  faithful  testimony  to  the  truth.  I  have  read, 
with  dim  eyes,  Joseph  Moore's  dialogue;  it  is  not 
elegant,  but  argumentative:  it  seems  to  have  silenced 
the  Baptists. 

Sabbath,  19.  I  preached  upon  Acts  xxvi.  17,  18. 
I  die  daily — am  made  perfect  by  labor  and  suffering, 
and  fill  up  still  what  is  behind. 

Monday,  20.  At  Benjamin  Glover's.  At  Allen 
Glover's  on  Tuesday.  Wednesday,  my  children  will 
not  let  me  go  out. 

Thursday,  23.  Came  to  Thomas  Child's,  near  Cam- 
bridge, twenty  miles.  Friday,  to  Dr.  William  Moon's. 
Saturday,  the  Doctor  urges,  and  I  have  consented  to 
take  digitalis. 

Sabbath,  26.  I  preached,  and  we  had  a  time  of 
great  feeling.  Monday,  heavy  rain.  WTe  came  away 
to  Hezekiah  Arlington's;  a  cold,  damp  ride.  Tues- 
day, to  the  widow  Means's;  the  lady  was  not  at  home, 
but  the  servants  were  attentive.  John  Wesley  Bond 
preached  in  the  kitchen.  We  try  to  do  good.  Wednes- 
day, to  Sterling  Williamson's,  thirty  miles  in  eight 
hours.  A  damp,  rainy  day,  by  no  means  pleasant  to 
me.     Thursday,  rested.     Friday,  at  Columbia. 

Saturday,  December  2.  A  melancholy  and  awful 
scene  has  been  witnessed  here.  Dr.  Ivey  Finch, 
about  thirty  years  of  age,  in  driving  a  violent  horse 
out  of  Columbia  in  his  chair,  was  dashed  between  the 


396  History  of  Methodism. 

shaft  and  wheel,  and  his  skull  fractured.  The  un- 
happy man  was  the  only  son  of  my  dear  friend  Ed- 
ward Finch.  I  preached  on  the  Sabbath.  I  have 
passed  three  nights  at  B.  Arthur's,  two  at  friend  Alex- 
ander McDowell's,  and  one  night  at  Colonel  Hutch- 
inson's. My  consolations  are  great.  I  live  in  God 
from  moment  to  moment.  The  poor  Colonel  is  like 
myself — broken  to  pieces.  I  feel  deeply  upon  my 
mind  the  consequence  of  this  charge  (Columbia). 

Thursday,    7.     We   met   a  storm,   and  stopped  at 
William  Baker's,  Granby. 


CHAPTER  XV. 


W 


Give  me  the  faith  which  can  remove 
And  sink  the  mountain  to  a  plain  ; 

Give  me  the  child-like,  praying  love 
That  longs  to  build  thy  house  again — 

The  love  which  once  my  heart  o'erpowered, 
And  all  my  simple  soul  devoured. 

(Charles  Wesley.) 

ILLIAM  CAPERS  was  descended  from  a  f am- 
ily  of  iLuguenots,  who  emigrated  from  France 
and  settled  in  South  Carolina.  He  w^as  a  son  of  Will- 
iam and  Sarah  (Singletary)  Capers,  and  wras  born  in 
St.  Thomas  Parish,  in  South  Carolina,  on  the  26th  of 
January,  1790.  His  father  served  as  a  captain  in  the 
Revolution  under  General  Marion;  wras  one  of  the 
defenders  of  Charleston  in  the  battle  of  Fort  Sullivan; 
was  in  the  battle  of  EutawT,  and  at  the  siege  of  Savan- 
nah, where  Pulaski  fell,  and  was  always  distinguished 
for  his  patriotism  and  bravery.  His  father  became  a 
member  of  the  Methodist  Episcopal  Church  in  1786, 
and  his  own  mother  wras  a  lady  of  the  finest  natural 
and  Christian  qualities,  but  died  when  he  was  two 
years  old;  but  in  1793  his  father  gave  him  another 
mother,  who  well  supplied  the  place  of  the  departed 
one,  and  w^atched  over  him  with  uniform  and  tender 
solicitude. 

In  the  spring  of  1801  he  wTas  sent  to  school  on  the 
Pedee,  some  thirty  miles  from  Georgetown,  where  his 

(397) 


A 


398  History  of  Methodism 

father  then  lived,  but,  in  consequence  of  the  teacher 
suddenly  leaving  his  charge,  he  returned  home  after 
a  month  or  two.  In  September  following  he  was  sent 
to  Dr.  Roberta's  Academy,  near  Statesburg,  in  Sum- 
ter District,  where  he  continued  till  1805,  when  he 
was  admitted  as  a  student  in  the  South  Carolina  Col- 
lege, then  under  the  Presidency  of  Dr.  Maxcy. 

In  the  summer  of  1806  he  attended  a  camp-meeting 
in  Rembert's  settlement,  of  which  he  gives  the  follow- 
ing account: 

"  The  number  of  people  occupying  tents  was  much 
greater  than  it  had  been  at  two  previous  meetings  of 
the  same  kind  in  1802  and  1803,  in  that  neighborhood, 
both  of  which  I  had  attended  with  my  uncle's  family, 
and  at  which  wagons  and  awnings  made  of  coverlets 
and  blankets  were  mostly  relied  on  in  place  of  tents. 
The  tents  too  (of  this  meeting  in  1806),  though  much 
smaller  and  less  commodious  than  in  later  years,  were 
larger  and  better  than  at  the  former  meetings.  But 
still,  at  the  tents  as  well  as  at  the  wagons  of  the  camp, 
there  was  very  little  cooking  done,  but  every  one  fed 
on  cold  provisions,  or  at  least  cold  meats.  Compared 
to  those  first  two  camp-meetings,  this  one  differed  also 
in  the  more  important  respects  of  management  and 
the  phases  of  the  work  of  God.  At  the  first  one  (1802), 
particularly  (which  was  held  on  McGirt's  Branch,  be- 
low the  point  where  the  Statesburg  and  Darlington 
road  crosses  it),  I  recollected  little  that  looked  like 
management.  There  were  two  stands  for  preaching, 
at  a  distance  of  about  two  hundred  yards  apart;  and 
sometimes  there  was  preaching  at  one,  sometimes  at 
the  other,  and  sometimes  at  both  simultaneously. 
This  was  evidently  a  bad  arrangement,  for  I  remem- 
ber seeing  the  people  running  hastily  from  one  place 


In  South  Carolina.  399 

to  the  other  as  some  sudden  gush  of  feeling  venting 
itself  aloud,  and  perhaps  with  strange  bodily  exercises, 
called  their  attention  off.  As  to  the  times  of  preach- 
ing, I  think  there  were  not  any  stated  hours,  but  it 
was  left  to  circumstances;  sometimes  oftener,  some- 
times more  seldom.  The  whole  camp  was  called  up 
by  blowing  a  horn  at  the  break  of  day ;  before  sunrise 
it  was  blown  again,  and  I  doubt  if  after  that  there 
were  any  regular  hours  for  the  services  of  the  meet- 
ing. But  what  was  most  remarkable  both  at  this 
camp-meeting  and  the  following  one,  a  year  after- 
ward (1803),  as  distinguishing  them  from  the  present 
meeting  of  1806,  and  much  more  from  later  camp- 
meetings,  was  the  strange  and  unaccountable  bodily 
exercises  which  prevailed  there.  In  some  instances, 
persons  who  were  not  before  known  to  be  at  all  relig- 
ious, or  under  any  particular  concern  about  it,  would 
suddenly  fall  to  the  ground  and  become  strangely  con- 
vulsed witli  what  was  called  the  jerks;  the  head  and 
neck,  and  sometimes  the  body  also,  moving  backward 
and  forward  with  spasmodic  violence,  and  so  rapidly 
that  the  plaited  hair  of  a  woman's  head  might  be 
heard  to  crack.  This  exercise  was  not  peculiar  to 
feeble  persons,  nor  to  either  sex,  but,  on  the  contrary, 
was  most  frequent  to  the  strong  and  athletic,  whether 
man  or  woman.  I  never  knew  it  among  children,  nor 
very  old  persons.  In  other  cases,  persons  falling 
down  would  ajupear  senseless,  and  almost  lifeless,  for 
hours  together;  lying  motionless  at  full  length  on  the 
ground,  and  almost  as  pale  as  corpses.  And  then 
there  was  the  jumping  exercise,  which  sometimes  ap- 
proximated dancing,  in  which  several  persons  might 
be  seen  standing  perfectly  erect,  and  springing  up- 
ward without  seeming  to  bend  a  joint  of  their  bodies. 


400  History  of  Methodism 

Sucli  exercises  were  scarcely,  if  at  all,  present  among 
the  same  people  at  the  camp-meeting  of  1806.  And 
yet  this  camp-meeting  was  not  less  remarkable  than 
the  former  ones,  and  very  much  more  so  than  any  I 
have  attended  in  later  years,  for  the  suddenness  with 
which  sinners  of  every  description  were  awakened, 
and  the  overwhelming  force  of  their  convictions,  bear- 
ing them  instantly  down  to  their  knees,  if  not  to  the 
ground,  crying  for  mercy.  At  this  meeting  I  became 
clearly  convinced  that  there  was  an  actual,  veritable 
power  of  God's  grace  in  persons  then  before  me, 
and  who  were  known  to  me,  by  which  they  were 
brought  to  repentance  and  a  new  life;  and  that  with 
respect  to  the  latter  (a  state  of  regeneration  and  grace), 
the  evidence  of  their  possessing  it  was  as  full  and  sat- 
isfactory as  it  was  that  they  had  been  brought  to  feel 
the  guilt  and  condemnation  of  their  sins.  I  did  not 
fall  at  any  time,  as  I  saw  others  do,  but  with  the  con- 
viction clear  to  my  apprehension  as  to  what  was  the 
true  character  of  the  work  before  me,  that  it  was  of 
God,  while  I  feared  greatly,  I  could  not  but  desire 
that  I  might  become  a  partaker  of  the  benefit.  Still 
I  kept  myself  aloof,  I  knew  not  why." 

After  his  return  to  college,  as  there  was  much  of 
infidelity  and  vice  prevailing  among  the  students,  his 
situation,  on  the  whole,  became  so  trying  that  he  re- 
solved, if  he  could  obtain  his  father's  consent,  to  dis- 
solve his  connection  with  the  institution;  and  accord- 
ingly, early  in  the  year  1808,  he  withdrew  from  college 
and  became  a  student  of  law  under  John  S.  Richard- 
son, an  eminent  jurist,  and  afterward  a  distinguished 
judge,  in  South  Carolina.  Shortly  after  this,  his 
father,  whose  spirituality  had  for  some  years  greatly 
waned,  received  a  fresh  baptism  of  the  Holy  Ghost, 


In  South  Carolina.  401 

and,  in  the  presence  of  his  family,  made  a  renewed 
dedication  of  himself  to  God.  The  son,  who  was 
present,  was  deeply  affected  by  the  scene,  and,  though 
he  could  not  feel  any  confidence  that  his  state  of  mind 
was  indicative  of  a  genuine  conversion,  he  resolved  to 
carry  out  a  purpose,  which  he  had  formed  some  time 
before,  to  unite  himself  with  the  Methodist  Episcopal 
Church.    This  he  did  in  the  early  part  of  August,  180*8. 

Immediately  after  performing  this  solemn  act,  he 
fell  in  with  the  Kev.  William  Gassaway,  who  proposed 
to  him  to  meet  him  at  Camden  some  three  weeks  from 
that  time  and  accompany  him  around  on  his  circuit. 
Mr.  Capers  cheerfully  consented  to  the  proposal  with- 
out knowing  how  much  was  involved  in  the  arrange- 
ment; but  what  was  his  surprise  wThen,  at  the  first 
appointment,  at  Smith's  Meeting-house  (now  Mar- 
shall's), September  12,  Mr.  Gassaway,  after  a  sermon 
by  the  Rev.  "William  M.  Kennedy,  beckoned  to  him  to 
come  forward  to  the  pulpit,  and  then  directed  him  to 
"  exhort."  He  obeyed  the  command,  but  not  without 
great  embarrassment,  not  merely  because  it  was  his 
first  attempt  at  any  such  service,  but  because  he  had 
serious  doubts  whether  a  principle  of  life  had  ever 
been  imparted  to  him.  At  a  quarterly-meeting,  how- 
ever, beginning  Friday,  September  15,  which  was  con- 
ducted as  a  camp-meeting,  at  Knight's  Meeting-house, 
on  Fork  Creek,  he  found  that  unspeakable  blessing 
which  he  had  been  so  earnestly  seeking — "the  spirit 
of  adoption,  whereby  we  cry,  Abba,  Father; "  the  Spirit 
itself  bearing  witness  with  his  spirit  that  he  was  a 
child  of  God.     He  says: 

"A  love-feast  was  held  on  Sunday  morning  at  9 
o'clock.     I  had  never  attended  one,  and   happening 
never  to  have  made  any  inquiries  about  them,  so  that 
26 


402  History  of  Methodism 

going  into  this  one  I  knew  not  how  it  was  to  be  con- 
ducted, nor  of  what  the  service  should  consist.  I  first 
found  myself  strongly  affected  on  seeing  one  and  an- 
other refused  admission  by  the  preacher  at  the  door, 
a  vivid  representation  being  made  to  my  mind  of  the 
character  of  the  meeting,  in  which,  as  I  supposed, 
none  but  approved  persons  could  be  present,  and  others 
were  rejected.  At  first  I  felt  as  if  I,  too,  had  no  right 
to  be  there.  It  was  a  meeting  for  Christians  only, 
and  without  the  witness  of  adoption  I  could  not  claim 
that  title.  Was  it  partiality,  or  lack  of  information, 
which  had  let  me  in  while  others  were  excluded?  I 
might  not  hope  to  be  admitted  into  heaven  thus,  for 
God  himself  would  be  the  Judge.  And  what  should 
it  avail  me  to  be  in  the  Church,  and  gathered  in  com- 
munion with  its  members  in  holy  services,  if  at  last 
the  door  of  heaven  should  be  shut  against  me?  But 
I  was  not  suffered  to  pursue  this  train  of  thought,  but 
my  mind  was  suddenly  and  intensely  taken  up  with 
an  opposite  one.  Was  there  any  thing  lacking  to  me 
which  Christ  could  not  give  ?  Had  he  not  bought  me 
with  the  price  of  his  own  blood,  which  had  pledged 
his  willingness  with  his  power  to  save?  And  why 
was  I  so  long  without  the  witness  of  adoption,  except 
only  for  my  unbelief?  Faith  that  should  trust  him 
to  bestow  his  grace  would  honor  him  more  than  the 
unbelief  that  doubted  of  his  doing  so  much.  All  this 
and  much  more  was  presented  to  my  mind  in  an  in- 
stant, and  I  felt  an  indescribable  yearning  after  faith. 
Yes,  I  felt  much  more;  there  came  with  it  such  a  pre- 
vailing apprehension  (or  should  I  not  call  it  manifesta- 
tion ?)  of  Christ  as  a  present  Saviour,  my  present  Saviour, 
that  to  believe  seemed  to  imply  no  effort.  I  could  not 
but  believe*    I  saw  it,  as  it  were,  and  I  felt  it,  and  knew 


In  South  Caeoltxa.  403 

it,  that  Christ  was  mine,  that  I  had  received  of  the 
Spirit  through  him,  and  was  become  a  child  of  God. 

"  This  gracious  change  was  attended  with  new  views 
as  to  my  calling  in  life.  I  could  no  longer  say  nor 
think  that  I  was  never  to  be  a  preacher,  but,  on  the 
contrary,  it  appeared  to  me,  and  the  conviction  grew 
stronger  and  stronger,  that  I  was  called  to  preach." 

Up  to  this  time,  notwithstanding  Mr.  Capers  had 
seemed  to  take  one  step  toward  the  ministry,  he  had 
really  never  abandoned  the  purpose  of  entering  the  pro- 
fession of  law.  But  now  his  aspirations  were  all  for 
the  sacred  office,  and  his  father  having  given  his  con- 
sent that  he  should  make  the  change,  it  was  deter- 
mined at  once  that  he  should  enter  the  ministry.  He 
therefore  continued  to  accompany  Mr.  Gassaway  in 
his  rounds,  and  delivered  his  exhortations  to  the  peo- 
ple with  constantly  increasing  freedom  and  effect. 

"  The  Santee  Circuit  at  that  time  extended  from  a 
meeting-house  called  Ganey's,  some  four  miles  above 
Chesterfield,  which  was  its  highest  appointment,  to 
Tawcaw,  near  Santee  River,  which  was  the  lowest. 
And  it  was  on  this,  my  second  round  with  Brother 
Gassaway  (October,  1808),  that  we  attended  a  camp- 
meeting  at  Tawcaw,  where  it  pleased  God  to  give  me 
the  encouragement  of  making  my  very  imperfect  ex- 
hortations instrumental  of  good  among  the  people. 
In  particular,  that  estimable  and  engaging  young  man, 
Joseph  Galluchat,  afterward  for  many  years  so  well 
known  and  much  beloved  in  Charleston  for  his  abili- 
ties and  spotless  character  as  a  preacher,  acknowledged 
so  humble  an  instrumentality  as  this  the  means  of  his 
awakening  and  conversion.  And  this  circumstance 
tended  no  little  to  confirm  me  in  the  purpose  I  had 
formed  (I  trusted,  under  the  influence  of   the  Holy 


404  History  of  Methodism 

Spirit)  to  devote  myself  to  the  work  of  preaching  the 
gospel  of  Christ." 

As  late  in  the  season  as  past  the  middle  of  November 
a  camp-meeting  was  held  at  Eembert's  (the  second  one 
at  the  same  place  that  year),  becanse  the  people  were 
in  the  spirit  of  it;  and  for  the  special  reason  that  the 
bishops,  Asbnry  and  McKendree,  had  appointed  to 
meet  on  official  business  which  would  occupy  them 
several  days,  at  that  time,  at  the  house  of  their  old 
friend  (the  Gaius  of  those  days)  James  Rembert,  im- 
mediately in  the  neighborhood,  and  they  would  attend 
the  meeting.  And  this  being  also  the  occasion  of  the 
last  quarterly-meeting  for  the  Santee  Circuit,  at  the 
advice  of  Mr.  Gassaway  (Bishop  Asbury  also  approv- 
ing) Mr.  Capers  was  licensed  to  preach,  and  was  rec- 
ommended to  the  Annual  Conference  to  be  admitted 
on  trial  in  the  itenerancy.  Accordingly,  at  the  next 
Conference,  which  was  held  at  Liberty  Chapel,  in 
Greene  county,  Georgia,  December  26,  1808,  he  was 
duly  admitted,  and  was  appointed  to  the  Wateree 
Circuit.  The  next  year  he  was  sent  to  the  Pedee 
Circuit,  but  at  the  second  quarterly-meeting,  which 
was  held  in  June,  1810,  he  was  transferred  from  this 
to  the  town  of  Fayetteville,  in  North  Carolina,  where 
he  found  himself  in  the  midst  of  excellent  society,  and 
many  efficient  auxiliaries  to  both  his  comfort  and  use- 
fulness. Of  the  origin  of  Methodism  in  this  place  he 
gives  the  following  interesting  account: 

"  The  most  remarkable  man  in  Fayetteville  when  I 
went  there,  and  who  died  during  my  stay,  was  a  negro 
by  the  name  of  Henry  Evans.  I  say  the  most  remark- 
able in  view  of  his  class,  and  I  call  him  negro  with  un- 
feigned respect.  He  was  a  negro;  that  is,  he  was  of 
that  race,  without  any  admixture  of  another.     The 


In  South  Carolina.  405 

name  simply  designates  the  race,  and  it  is  vulgar  to 
regard  it  with  opprobrium.  I  have  known  and  loved 
and  honored  not  a  few  negroes  in  my  life,  who  were 
probably  as  pure  of  heart  as  Evans,  or  anybody  else. 
Such  were  my  old  friends  Castile  Selby  and  John 
Boquet,  of  Charleston,  Will  Campbell  and  Harry 
Myrick,  of  Wilmington,  York  Cohen,  of  Savannah, 
and  others  I  might  name.  These  I  might  call  re- 
markable for  their  goodness.  But  I  use  the  word  in 
a  broader  sense  for  Henry  Evans,  who  was  confessed- 
ly the  father  of  the  Methodist  Church,  white  and 
black,  in  Fayetteville,  and  the  best  preacher  of  his 
time  in  that  quarter,  and  who  was  so  remarkable  as  to 
have  become  the  greatest  curiosity  of  the  town,  inso- 
much that  distinguished  visitors  hardly  felt  that  they 
might  pass  a  Sunday  in  Fayetteville  without  hearing 
him  preach.  Evans  was  from  Virginia ;  a  shoe-maker 
by  trade,  and,  I  think,  was  born  free.  He  became  a 
Christian  and  a  Methodist  quite  young,  and  was 
licensed  to  preach  in  Virginia.  While  yet  a  young 
man,  he  determined  to  remove  to  Charleston,  S.  C, 
thinking  he  might  succeed  best  there  at  his  trade. 
But  having  reached  Fayetteville  on  his  way  to  Charles- 
ton, and  something  detaining  him  for  a  few  days,  his 
spirit  was  stirred  at  perceiving  that  the  people  of  his 
race  in  that  town  were  wholly  given  to  profanity  and 
lewdness,  never  hearing  preaching  of  any  denomina- 
tion, and  living  emphatically  without  hope  and  with- 
out God  in  the  world.  This  determined  him  to  stop 
in  Fayetteville,  and  he  began  to  preach  to  the  negroes 
with  great  effect.  The  town  council  interfered,  and 
nothing  in  his  power  could  prevail  with  them  to  per- 
mit him  to  preach.  He  then  withdrew  to  the  sand- 
hills, out  of  town,  and  held  meetings  in  the  woods. 


406  History  of  Methodism 

changing  liis  appointments  from  place  to  place.  No 
law  was  violated,  while  the  council  was  effectually 
eluded,  and  so  the  opposition  passed  into  the  hands 
of  the  mob.  These  he  worried  out  by  changing  his 
appointments,  so  that  when  they  went  to  work  their 
will  upon  him,  he  was  preaching  somewhere  else. 
Meanwhile,  whatever  the  most  honest  purpose  of  a 
simple  heart  could  do  to  reconcile  his  enemies  was 
employed  by  him  for  that  end.  He  eluded  no  one  in 
private,  but  sought  opportunities  to  explain  himself, 
avowed  the  purity  of  his  intentions,  and  even  begged 
to  be  subjected  to  the  scrutiny  of  any  surveillance 
that  might  be  thought  proper  to  prove  his  inoffensive- 
ness;  any  thing,  so  that  he  might  be  allowed  to  preach. 
Happily  for  him  and  the  cause  of  religion,  his  honest 
countenance  and  earnest  pleadings  were  soon  power- 
fully seconded  by  the  fruits  of  his  labors.  One  after 
another  began  to  suspect  their  servants  of  attending 
his  preaching,  not  because  they  were  made  worse,  but 
Avonderfully  better.  The  effect  on  the  public  morals 
of  the  negroes,  too,  began  to  be  seen,  particularly  as 
regarded  their  habits  on  Sunday,  and  drunkenness. 
And  it  was  not  long  before  the  mob  was  called  off  by 
a  change  in  the  current  of  opinion,  and  Evans  was  al- 
lowed to  preach  in  town.  At  that  time  there  was  not 
a  single  church-edifice  in  town,  and  but  one  congre- 
gation (Presbyterian),  who  worshiped  in  what  was 
called  the  State-house,  under  which  was  the  market; 
and  it  was  plainly  Evans  or  nobody  to  preach  to  the 
negroes.  Now,  too,  of  the  mistresses  there  were  not  a 
few,  and  some  masters,  who  were  brought  to  think 
that  the  preaching  which  had  proved  so  beneficial  to 
their  servants  might  be  good  for  them  also,  and  the 
famous  negro  preacher  had  some  whites  as  well  as 


In  South  Carolina.  407 

blacks  to  hear  him.  Among  others,  and  who  were  the 
first-fruits,  were  my  old  friends,  Mr.  and  Mrs.  Lums- 
den,  Mrs.  Bowen  (for  many  years  preceptress  of  the 
Female  Academy),  Mrs.  Malsby,  and,  I  think,  Mr.  and 
Mrs.  Blake.  From  these  the  gracious  influence  spread 
to  others,  and  a  meeting-house  was  built.  It  was  a 
frame  of  wood,  weatherboarded  only  on  the  outside, 
without  plastering,  about  fifty  feet  long  by  thirty  feet 
wide.  Seats,  distinctly  separated,  were  at  first  ap- 
propriated to  the  whites,  near  the  pulpit.  But  Evans 
had  already  become  famous,  and  these  seats  were  in- 
sufficient. Indeed,  the  negroes  seemed  likely  to  lose 
their  preacher,  negro  though  he  was,  while  the  whites, 
crowded  out  of  their  appropriate  seats,  took  possession 
of  those  in  the  rear.  Meanwhile  Evans  had  repre- 
sented to  the  preacher  of  Bladen  Circuit  how  things 
were  going,  and  induced  him  to  take  his  meeting-house 
into  the  circuit,  and  constitute  a  Church  there.  And 
now,  there  was  no  longer  room  for  the  negroes  in  the 
house  when  Evans  preached,  and  for  the  accommoda- 
tion of  both  classes  the  weatherboards  were  knocked 
off  and  sheds  were  added  to  the  house  on  either  side, 
the  whites  occupying  the  whole  of  the  original  build- 
ing, and  the  negroes  those  sheds  as  a  part  of  the  same 
house.  Evans's  dwelling  was  a  shed  at  the  pnlpit  end 
of  the  church.  And  that  was  the  identical  state  of  the 
case  when  I  was  pastor.  Often  was  I  in  that  shed, 
and  much  to  my  edification.  I  have  known  not  many 
preachers  who  appeared  more  conversant  with  Script- 
ure than  Evans,  or  whose  conversation  wras  more  in- 
structive as  to  things  of  God.  He  seemed  always 
deeply  impressed  with  the  responsibility  of  his  posi- 
tion, and  not  even  our  old  friend  Castile  was  more  re- 
markable for  his  humble  and  deferential  deportment 


408  History  of  Methodism 

toward  the  whites  than  Evans  was.  Nor  would  he 
allow  any  partiality  of  his  friends  to  induce  him  to 
vary  in  the  least  degree  the  line  of  conduct  or  the 
bearing  which  he  had  prescribed  to  himself  in  this 
respect,  never  speaking  to  a  white  man  but  with  his 
hat  under  his  arm ;  never  allowing  himself  to  be  seated 
in  their  houses,  and  even  confining  himself  to  the  kind 
and  manner  of  dress  proper  for  negroes  in  general, 
except  his  plain  black  coat  for  the  pulpit.  'The 
whites  are  kind  to  me,  and  come  to  hear  me  preach,' 
he  would  say,  '  but  I  belong  to  my  own  sort,  and  must 
not  spoil  them.'  And  yet  Henry  Evans  was  a  Boan- 
erges, and  in  his  duty  feared  not  the  face  of  man. 

"  I  have  said  that  he  died  during  my  stay  in  Fay- 
etteville  this  year  (1810).  The  death  of  such  a  man 
could  not  but  be  triumphant,  and  his  was  distinguish- 
ingly  so.  I  did  not  witness  it,  but  was  with  him  just 
before  he  died,  and,  as  he  appeared  to  me,  triumph 
should  express  but  partially  the  character  of  his  feel- 
ings, as  the  Avord  imports  exultation  at  a  victory,  or 
at  most  the  victory  and  exultation  together.  It  seemed 
to  me  as  if  the  victory  he  had  won  was  no  longer  an 
object,  but  rather  as  if  his  spirit,  past  the  contempla- 
tion of  triumphs  on  earth,  were  already  in  communion 
with  heaven.  Yet  his  last  breath  was  drawn  in  the 
act  of  pronouncing  1  Cor.  xv.  57 :  '  Thanks  be  to  God, 
which  giveth  us  the  victory  through  our  Lord  Jesus 
Christ.'  It  was  my  practice  to  hold  a  meeting  with 
the  blacks  in  the  church  directly  after  morning  preach- 
ing every  Sunday.  And  on  the  Sunday  before  his 
.death,  during  this  meeting,  the  little  door  between  his 
humble  shed  and  the  chancel  where  I  stood  was  opened, 
and  the  dying  man  entered  for  a  last  farewell  to  his 
people.     He  was  almost  too  feeble  to  stand  at  all,  but 


Ix  South  Carolina,  409 

supporting  himself  by  the  railing  of  the  chancel,  he 
said:  '  I  have  come  to  say  my  last  word  to  you.  It  is 
this:  None  but  Christ.  Three  times  I  have  had  my 
life  in  jeopardy  for  preaching  the  gospel  to  you. 
Three  times  I  have  broken  the  ice  on  the  edge  of  the 
water  and  swam  across  the  Cape  Fear  to  preach  the 
gospel  to  you.  And  now,  if  in  my  last  hour  I  could 
trust  to  that,  or  to  any  thing  else  but  Christ  crucified, 
for  my  salvation,  all  should  be  lost,  and  my  soul  per- 
ish forever.'  A  noble  testimony!  Worthy,  not  of 
Evans  only,  but  St.  Paul.  His  funeral  at  the  church 
was  attended  by  a  greater  concourse  of  persons  than 
had  been  seen  on  any  funeral  occasion  before.  The 
whole  community  appeared  to  mourn  his  death,  and 
the  universal  feeling  seemed  to  be  that  in  honoring 
the  memory  of  Henry  Evans  we  were  paying  a  tribute 
to  virtue  and  religion.  He  was  buried  under  the 
chancel  of  the  church  of  which  he  had  been  in  so  re- 
markable a  manner  the  founder." 

At  the  close  of  the  year  (December  22,  1810)  Mr. 
Capers  attended  Conference  at  Columbia,  South  Car- 
olina ;  was  ordained  deacon,  and  appointed,  contrary  to 
all  his  expectations,  to  the  city  of  Charleston.  Here  he 
passed  the  year  pleasantly  and  usefully,  and,  with  his 
colleagues,  was  instrumental  in  introducing  stated 
preaching  at  the  poor-house.  He  also  opened  the  way 
to  the  formation  of  a  new  circuit. 

"In  September  I  attended  a  call  to  the  country, 
which,  by  God's  blessing,  produced  the  nucleus  of 
Cooper  River  Circuit.  A  Mr.  Hale,  living  on  the  main 
road  between  Clemens's  Ferry  (five  miles  above 
Charleston)  and  Lenud's  Ferry,  on  Santee,  ten  miles 
from  the  latter  place,  had  represented  the  destitution 
of  preaching  in  his  neighborhood  and  that  part  of 


410  History  of  Methodism 

Santee,  and  requested  that  one  of  the  preachers  should 
visit  them.  The  lot  fell  on  me,  and  I  found  work  for 
a  week.  The  appointment  was  made  for  preaching  at 
the  house  of  the  applicant  on  Sunday,  at  eleven  o'clock 
in  the  morning.  There  was  a  large  congregation  for 
a  thinly  peopled  country,  who  had  not  heard  preach- 
ing of  any  denomination  for  many  years  before.  After 
preaching  I  baptized  a  number  of  children,  and  the 
people  still  hanging  on,  as  if  reluctant  to  go  away,  I 
preached  a  second  time.  The  text  was  Luke  xix.  9: 
'  This  day  is  salvation  come  to  this  house.'  And  al- 
though the  people  had  been  kept  so  long  in  attendance, 
and  the  men  generally  stood  up  for  want  of  room  or 
seats  for  sitting,  their  attention  never  flagged,  so  novel 
was  the  occasion,  and  so  truly  was  there  a  gracious 
influence  with  them.  In  the  midst  of  the  second  serv- 
ice a  daughter  of  Mr.  Hale  cried  out  and  sank  to  the 
floor.  It  produced  but  a  momentary  pause,  and  she 
being  taken  into  the  next  room,  I  proceeded  with  my 
discourse,  after  remarking  that  it  was  not  so  surprising 
that  one  who  had  suddenly  come  to  the  knowledge  of 
her  condition  as  a  sinner  should  be  overpowered  by  it, 
as  that  so  many  who  could  not  believe  themselves  to 
be  in  a  safe  state  should  be  unconcerned  about  it.  I 
took  it  to  be  an  instance  of  the  literal  fulfillment  of  the 
text  in  the  case  of  the  young  lady,  who,  I  did  not 
doubt,  would  be  enabled  to  confirm  what  I  said  when 
I  should  visit  them  again.  At  the  close  of  the  service 
I  aj^pointed  to  preach  on  the  following  Friday  even- 
ing at  the  same  place,  and  made  an  appointment  for 
Tuesday  at  a  Mr.  Compton's,  near  Lenud's  Ferry.  At 
Compton's,  too,  there  was  a  full  attendance,  and  an 
encouraging  prospect.  Returning  to  Hale's,  I  found 
the  new  convert  exceeding  happy  in  the  love  of  God, 


In  South  Carolina.  411 

and  the  rest  of  the  family  anxiously  inquiring  what 
they  must  do  to  be  saved.  Nor  was  the  work  confined 
to  them  only,  but  their  neighbors  hearing  that  the 
preacher's  prophecy  had  come  to  pass  (which  was  no 
prophecy  at  all,  but  spoken  on  the  evidence  of  numer- 
ous examples),  they  were  flocking  to  see  for  them- 
selves what  had  taken  place.  A  class  was  formed,  and 
the  next  year  my  brother  John  wTas  sent  to  form  the 
Cooper  Biver  Circuit." 

At  the  next  Conference,  held  at  Camden,  December 
21, 1811,  he  was  appointed  to  Orangeburg  Circuit,  but, 
in  September,  1812,  he  was  called  off  from  his  labors 
to  minister  at  the  death-bed  of  his  father.  About  mid- 
summer of  this  same  year  he  attended  a  camp-meeting 
on  Four  Holes,  just  above  the  bridge  on  the  old  Orange- 
burg road,  deeply  impressed  with  his  want  of  holiness 
and  earnestly  seeking  a  deeper  work  of  grace,  both  for 
his  own  happiness  and  that  his  ministry  might  be 
profitable  to  the  people.    The  result  he  thus  describes: 

"  The  meeting  closed,  and  left  me  to  return  to  my 
circuit,  lacking  in  faith,  in  love,  in  the  assurance  of 
the  Holy  Spirit,  and  not,  as  I  had  hoped,  strong  and 
exultant.  I  had  never  since  my  conversion  felt  more 
dissatisfied  with  myself  than  I  did  as,  riding  pensive- 
ly along  the  road  to  my  circuit,  I  reviewed  the  history, 
both  of  the  meeting  and  of  my  purposes  and  feelings 
in  going  to  it  and  during  its  continuance;  how  much 
I  had  needed,  how  little  I  had  obtained;  with  what 
strong  desire  I  had  anticipated  it  as  a  time  of  extraor- 
dinary blessing,  and  to  what  little  purpose  it  had 
been  improved.  Should  I  return  to  the  labors  of  my 
circuit  still  unrefreshed,  like  Gideon's  fleece,  dry  in 
the  midst  of  the  dew  of  heaven?  TVhy  was  it  so? 
Had  I  made  an  idol  of  the  camp-meeting,  trusting  to 


412  History  of  Methodism 

means  of  any  sort  in  place  of  the  all-quickening  Spirit  ? 
And  I  turned  aside  into  a  thick  wood,  saying  to  myself, 
*  There  is  none  here  but  God  only,  and  I  cannot  thus 
uncomfortable  go  back  to  my  circuit;  I  will  even  go 
to  Him  alone  who  has  all  power  in  heaven  and  earth, 
and  who  has  called  the  heavy-laden  unto  him  that  they 
may  find  rest.  Jesus,  Master,  heal  my  blindness! 
Give  me  faith  and  love ! '  I  still  remember  how,  as  I 
hitched  my  horse,  I  felt  to  pity  him  for  the  long  fast 
he  should  have  to  keep  before  he  might  be  unloosed. 
But  it  was  not  so.  I  had  scarcely  fallen  on  my  knees, 
with  my  face  to  the  ground,  before  Heb.  xii.  18,  19, 
22-24,  was  applied  with  power  to  my  mind:  Tor  ye 
aie  not  come  unto  the  mount  that  might  be  touched, 
and  that  burned  with  fire,  nor  unto  blackness  and 
darkness,  and  tempest,  and  the  sound  of  a  trumpet, 
and  the  voice  of  words.  .  .  .  But  ye  are  come  unto 
Mount  Sion,  and  unto  the  city  of  the  living  God,  the 
heavenly  Jerusalem,  and  to  an  innumerable  company 
of  angels,  to  the  General  Assembly  and  Church  of  the 
first-born  which  are  written  in  heaven,  and  to  God, 
the  Judge  of  all,  and  to  the  spirits  of  just  men  made 
perfect,  and  to  Jesus,  the  Mediator  of  the  New  Cove- 
nant, and  to  the  blood  of  sprinkling,  that  speaketh 
better  things  than  that  of  Abel.'  In  that  moment  how 
spiritual  seemed  religion,  how  intimate  the  connection 
between  earth  and  heaven,  grace  and  glory,  the  Church 
militant  and  the  Church  triumphant!  And  it  seemed 
to  challenge  my  consent  to  leave  the  one  for  the  other; 
as  if  it  had  been  proposed  to  me,  '  Would  you  give  up 
all  who  are  below  for  those  who  are  above,  and  count 
it  now  a  high  privilege  to  have  come  literally  and  ab- 
solutely to  mingle  with  the  innumerable  company  of 
angels,  and  spirits  of  just  men  made  perfect,  in  the 


In  South  Carolina.  413 

tlio  heavenly  Jerusalem,  the  city  of  the  living  God? 
And  instinct  said  no,  and  all  the  loved  ones  on  earth 
seemed  to  say  no ;  but  the  words  sounded  to  my  heart 
above  the  voice  of  earth  and  instinct,  lYe  are  come!' 
and  my  spirit  caught  the  transport  and  echoed  back 
to  heaven,  'Ye  are  come!'  In  that  moment  I  felt,  as 
can  only  be  felt,  '  the  exceeding  riches  of  his  grace  in 
his  kindness  toward  us  through  Christ  Jesus.'  I  re- 
turned to  my  circuit  with  my  strength  renewed  as  the 
eagle's,  full  of  faith  and  comfort." 

The  Conference  met  in  Charleston,  in  December, 

1812,  when  he  was  ordained  elder  by  Bishop  McKen- 
dree,  and  was  appointed  to  Wilmington,  in  North 
Carolina.     He  was   married   Thursday,  January  13, 

1813,  to  Miss  Anna  White,  a  young  lady  of  great  per- 
sonal attractions  as  well  as  moral  and  Christian  ex- 
cellence, in  Georgetown  District,  and  reached  Wil- 
mington on  Friday  of  the  following  week.     He  writes : 

"  We  had  been  there  but  a  week  or  two  when  we 
had  the  honor  of  entertaining  Bishop  Asbury  and  his 
excellent  attendant,  Brother  Boehm,  who  passed  a 
Sabbath  in  Wilmington*.  These  were  our  first  guests 
in  our  first  dwelling-place,  the  parsonage,  which  I 
might  call  either  a  two-story  dwelling-house  or  a 
shanty,  according  to  my  humor.  It  was  a  two-story 
house,  actually  erected  in  that  form,  and  no  mistake, 
with  its  first  story  eight  feet  high,  and  the  second  be- 
tween six  and  seven;  quite  high  enough  for  a  man  to 
stand  in  it  with  his  hat  off,  as  men  always  ought  to 
stand  when  in  a  house.  The  stories,  to  be  sure  were 
not  excessive  as  to  length  and  breadth  any  more  than 
height,  each  story  constituting  a  room  of  some  eight- 
een feet  by  twelve  or  fourteen,  and  the  upper  one 
having  the  benefit  of  a  sort  of  step-ladder  on  the  out- 


414  History  of  Methodism 

side  of  the  edifice,  to  render  it  accessible  when  it 
might  not  rain  too  hard,  or  with  an  umbrella  when  it 
did  rain,  if  the  wind  did  not  blow  too  hard.  And  be- 
sides this,  there  was  a  room  constructed  by  a  shed  at 
one  side  of  the  main  building,  which,  as  madam  might 
not  relish  going  out-of-doors  and  up  a  step-ladder  on 
her  way  to  bed,  especially  in  rainy  weather,  was  ap- 
propriated to  her  use  as  a  bed-chamber.  But  we  were 
content.  A  palace  might  scarcely  have  been  appre- 
ciated by  us,  who,  by  the  grace  of  God,  had  in  our- 
selves and  each  other  a  sufficiency  for  happiness. 
This  house,  the  church  (a  coarse  wooden  structure,  of 
some  sixty  feet  by  forty),  the  lots  they  stood  on,  and 
several  adjoining  lots  rented  to  free  negroes,  had  be- 
longed to  Mr.  Meredith,  an(f  had  been  procured,  for 
the  most  part,  by  means  of  penny  collections  among 
the  negroes,  who  almost  exclusively  had  composed  his 
congregation.  He  had  been  a  Wesleyan  missionary 
to  the  negroes  of  one  of  the  West  India  Islands,  I  think 
Jamaica  or  St.  Kit's.  And  after  Mr.  Hammett  came 
over  to  Charleston,  and  had  got  under  way  in  his  en- 
terprise of  establishing  a  pure  Wesleyan  Church,  in 
opposition  to  the  Asburyan,  as  he  called  it,  he  induced 
Mr.  Meredith  to  come  over  also  and  join  him.  But 
he  was  not  long  satisfied  with  Mr.  Hammett,  whose 
influence  over  him  was  sufficient  to  prevent  him  from 
joining  the  Methodist  Episcopal  Church,  but  could 
not  retain  him  among  the  '  Primitive  Methodists,'  as 
Mr.  Hammett  called  his  followers.  And  so,  parting 
with  Mr.  Hammett,  he  came  to  Wilmington,  and  be- 
gan preaching  to  the  negroes.  Here  his  history  was 
very  like  that  of  the  colored  man,  Henry  Evans,  at 
Fayetteville.  He  was  subjected  to  all  manner  of  an- 
noyances, and  even  injuries,  which  he  bore  with  un- 


In  South  Carolina.  415 

resisting  meekness  till  he  had  worn  his  persecutors 
out.  At  one  time  he  was  put  in  jail,  and  he  obliged 
them  to  let  him  out  by  preaching  through  the  grates 
of  his  window  to  whoever  might  be  in  the  street  be- 
low. And  when,  after  several  years,  things  becoming 
more  quiet,  he  ventured  to  build  a  meeting-house,  it 
was  burned  to  the  ground.  At  last,  however,  Mr. 
Meredith  gained  the  public  confidence,  and  at  his 
death  willed  in  fee  simple  to  Bishop  Asbury  a  second 
meeting-house,  built  on  the  site  of  the  first,  the  par- 
sonage-house above  described,  and  the  lands  belong- 
ing to  them,  all  which,  of  course,  the  Bishop  turned 
over  to  the  Church,  which,  along  with  the  property, 
acquired  also  the  congregation  and  communicant 
members. 

"  The  negro  church,  or  meeting-house,  was  a  com- 
mon appellative  for  this  Methodist  church  long  after 
it  had  been  occupied  by  whites  on  the  lower  floor, 
with  the  negroes  in  the  galleries.  And  it  was  so  in 
my  day.  But  notwithstanding  all  this,  gentlemen  and 
ladies,  of  high  position  in  society,  were  to  be  found 
from  Sabbath  to  Sabbath  attending  our  preaching. 
Could  it  have  been  that  they  wanted  to  participate  in 
the  Methodist  religion  of  passion  without  principle  ? 
Or  was  it  that  their  superior  sort  of  religion  having 
taught  them  to  condescend  to  men  of  low  estate,  they 
were  only  practicing  the  principle  of  humility?  How- 
ever it  may  have  been  with  them,  the  sermons  they 
heard  for  the  whole  year  from  my  pulpit  were  taken 
up  in  stating,  proving,  and  urging  justification  by 
faith,  and  its  cognate  doctrines  of  original  depravity, 
regeneration,  and  the  witness  of  the  Spirit.  These 
themes  appeared  inexhaustible  to  the  preacher,  and 
this  portion  of   his  hearers  never  grew  less  for  his 


416  History  of  Methodism 

dwelling  on  them,  though  they  wondered  how  such 
things  could  possibly  be  true. 

"  For  support,  as  far  as  any  was  to  ■  be  had,  I  was 
dependent  mainly  on  my  colored  charge,  whose  class- 
collections,  added  to  the  collection  which  was  made  in 
the  congregation  weekly,  may  have  produced  six  or 
seven  dollars  a  week  for  all  purposes.  I  had  not  ex- 
pected such  a  deficiency,  and  was  not  provided  against 
it;  and  before  I  could  command  means  from  home, 
my  very  last  penny  was  expended.  What  small  things 
may  prove  important  to  us,  and  incidents  of  little 
moment  in  themselves  interest  us  deeply  by  their 
connections.  Here  was  one.  It  happened  that  I  had 
carried  to  market  and  expended  for  a  fish  (because  it 
was  the  cheapest  food)  the  last  penny  I  possessed. 
And  this  was  on  the  morning  of  the  day  when  I  should 
expect  the  presiding  elder  on  his  first  quarterly  round; 
and  that  presiding  elder  was  Daniel  Asbury,  who  had 
sustained  the  same  relation  to. me  during  my  first  two 
years,  and  was  beloved  and  honored  next  to  Brother 
Gassaway.  And  there  was  no  place  for  him  but  the 
parsonage;  or  if  there  was  for  himself,  there  was  not 
for  his  horse.  In  such  circumstances  nothing  might 
seem  easier  than  to  meet  the  emergency  by  borrowing. 
But  should  I  go  to  a  bank  to  borrow  so  little  as  a  dol- 
lar or  two  ?  And  of  my  flock  I  feared  to  ask  a  loan 
of  so  much,  lest  it  should  be  more  than  my  brother 
could  spare,  and  for  the  pain  it  should  give  him  should 
he  not  be  able  to  oblige  me  in  so  small  a  matter  and 
so  great  a  need;  and  as  the  least  of  the  evils  before 
me,  I  concluded  to  await  my  friend's  coming,  and 
borrow  from  himself  what  might  be  needed  during 
his  stay.  He  came  in  time  for  a  share  of  the  fish  at 
dinner,  but  before  it  had  been  produced,  paid  me  two 


In  South  Carolina.  417 

hundred  dollars  which  had  been  sent,  very  unexpect- 
edly, by  him  for  my  use.  If  it  had  been  but  two  dol- 
lars, I  cannot  tell  the  value  I  should  have  put  upon  it; 
but  to  receive  two  hundred  dollars  just  at  that  junct- 
ure made  me  rich  indeed. 

"  I  had  great  satisfaction  in  my  labors  among  this 
class  of  my  people  (the  negroes).  The  Church  plant- 
ed among  them  by  Mr.  Meredith  in  troublous  times 
had  been  well  disciplined,  and  furnished  our  leaders 
and  principal  members  at  present,  who  exerted  a  salu- 
tary influence  on  the  younger,  both  by  their  good  ex- 
ample in  all  things  and  their  zealous  exhortations. 
The  preacher  they  regarded  as  their  best  friend,  whose 
counsel  they  should  follow  as  from  God.  Trials  were 
rare;  and  there  was  a  constant  increase  of  numbers. 
And  I  say,  in  sincerity,  that  I  believe  I  have  never 
served  a  more  Christian-hearted  people,  unless  those 
were  so  with  whom  I  was  associated  at  the  same  time 
among  the  whites.  Among  these  (the  whites)  I  have 
no  recollection  of  a  single  trial,  nor  cause  for  one, 
during  the  year.  And  whilst  offenses  were  avoided, 
our  seasons  of  Christian  fellowship,  in  the  prayer- 
meetings,  the  class-meetings,  the  love-feast,  were  ap- 
preciated as  they  should  be  by  the  whole  society,  and 
were  very  refreshing.  Of  the  people  of  the  communi- 
ty I  received  nothing  Avorse  than  marks  of  respect. 
Detraction  had  lost  its  tongue.  The  negro  meeting- 
house was  become  the  Methodist  Church,  and  the 
stories  about  what  the  Methodists  believed,  and  how 
they  managed  their  secret  meetings,  seemed  to  be  for- 
gotten. But  what  was  more  interesting  to  me,  my 
earnest  reasonings  from  Scripture  began  to  be  followed 
with  fruit  among  the  upper  circle,  of  whom  several 
were  fully  convinced  of  the  truth,  and  were  seeking 
27 


418  History  of  Methodism 

to  be  justified  by  faith  without  the  works  of  the  law. 
The  way  was  thus  prepared  for  my  successor  (the 
Kev.  Samuel  K.  Hodges),  who  reaped  more  than  a 
golden  harvest." 

His  appointment  for  1814  was  the  Santee  Circuit. 
He  labored  through  the  year,  struggling  with  mani- 
fold hardships  for  the  want  of  the  necessary  means  of 
support  for  his  family;  and  lie  finally  thought  it  his 
duty  to  relieve  himself  by  asking  for  a  location  in  De- 
cember, 1814.  He  removed  now  to  a  farm  which  had 
been  given  him  by  his  father,  and  set  himself  industri- 
ously to  work  to  cultivate  and  to  improve  it.  Though 
he  preached  regularly  every  Sabbath,  he  was  conscious 
that  his  secular  engagements  were  working  evil  to  his 
spiritual  interests ;  and  had  begun  to  feel  that  he  was 
out  of  his  proper  element.  Thus  it  was  with  him, 
when,  on  the  30th  of  December,  1815,  "  the  idol  of  his 
heart"  expired.  He  saw  Bishop  Asbury  in  January, 
]816,  as  he  passed  through  Rembert's  neighborhood, 
aiming  for  Baltimore,  with  but  little  hope  of  eking 
out  life  till  the  session  of  the  General  Conference  in 
that  city;  and  with  bleeding  heart  asked  him  for  a  cir- 
cuit. "I  am  a  dying  man,"  replied  the  Bishop,  "or  I 
would  give  you  one.  I  shall  never  see  another  Con- 
ference in  Carolina.  You  had  better  wait  for  your 
Quarterly  Conference  to  recommend  you  to  a  presid- 
ing elder."  During  the  year  1815  he  had  the  charge 
of  two  of  the  sons  of  his  friend  William  Johnson,  Esq., 
of  Santee,  who  treated  him  with  the  most  considerate 
generosity;  and  in  June,  1816,  he  entered  into  a  simi- 
lar engagement  with  a  brother-in-law  of  Mr.  Johnson, 
Robert  F.  Withers,  Esq.,  and  until  October  following 
devoted  a  considerable  part -of  the  time  to  the  in- 
struction of  his  daughters.     At  the  expiration  of  his 


In  South  Carolina.  419 

engagement  with  Mr.  Withers,  on  the  31st  of  October, 
In-  was  married  to  Miss  Susan  McGill,  in  Kershaw 
District,  and  at  the  commencement  of  the  year  1817 
opened  a  school  in  Georgetown.  His  school  was  well 
attended,  and  yielded  him  an  income  adequate  to  the 
support  of  his  family.  He  preached  every  Sabbath 
in  his  own  "  hired  house,  and  had  reason  to  believe 
that  his"  labors  were  not  in  vain:  and  yet  he  was  not 
happy,  for  he  was  constantly  impressed  with  the  con- 
viction that  it  was  his  duty  to  reenter  the  itinerancy. 
Accordingly,  he  applied  for  the  privilege  of  reitdmis- 
sion  into  the  Conference,  and  was  again  at  his  work 
as  a  traveling  preacher  in  January,  1818,  being  ap- 
pointed to  Columbia,  South  Carolina.     He  says: 

"  My  friends  in  Columbia  will  excuse  the  liberty  I 
take  in  what  I  here  say  of  the  accommodations  fur- 
nished the  preacher  in  1818,  and  may  even  take  a 
pleasure  in  contrasting  the  present  with  the  past  in 
that  respect.  They  will  hardly  dream  of  any  reflection 
on  them  by  a  statement  of  facts,  any  more  than  that 
pattern  society  of  Methodists  in  Wilmington  might  at 
the  present  time  by  the  facts  of  the  time  of  my  service 
in  that  place.  The  cases  were  different,  to  be  sure, 
for  in  1818,  in  Columbia,  we  had  some  five  or  six 
brethren,  any  one  of  whom  was  worth  more  than  an 
equivalent  of  all  the  property  of  all  the  Methodists  of 
Wilmington  in  1813  put  together.  And  it  is  also  true 
that  these  richer  brethren  were  the  stewards.  I  men- 
tion it  to  show  what  was  the  general  state  of  things 
among  us  at  that  time  as  regarded  the  support  of  the 
preachers;  and  shall  be  faithful,  without  the  slightest 
feeling  of  any  possible  unkindness. 

"  The  parsonage-honse  was  of  one  story,  about  forty 
feet  long,  eighteen  or  twenty  wide,  and  consisted  of 


420  History  of  Methodism 

three  rooms,  of  which  one,  at  the  west  end  of  the 
house,  had  the  breadth  of  the  house  for  its  length,  by 
some  seventeen  feet  for  its  breadth.  It  had  a  fire- 
place and  a  first  coat  of  rough  plastering,  to  make  it 
comfortable  in  winter.  Across  the  middle  of  the  house 
was  a  passage,  communicating  with  this  principal  room 
on  one  side,  and  two  small  rooms  which  took  up  the 
remainder  of  the  house  on  the  other  side  of  it.  These 
two  small  rooms  also  were  made  comfortable,  as  the 
principal  one  was,  by  a  first  coat  of  rough  plastering, 
but  without  any  fire-place.  There  was  no  shed  nor 
piazza  to  the  house,  and  the  story  was  low,  so  that  in 
summer  it  was  very  hot.  There  was  in  one  of  the 
small  rooms  a  bed,  a  comfortable  one,  but  I  think 
there  was  neither  bureau  nor  table,  and  I  have  for- 
gotten whether  there  was  a  chair  appropriated  to  it, 
besides  the  four  belonging  to  the  parlor,  or  not.  Per- 
haps, as  four  chairs  were  enough  for  our  use  at  any 
one  time,  it  was  thought  as  well  to  have  them  taken 
from  parlor  to  chamber  and  back  again.  The  parlor 
(as  I  call  the  room  which  was  appropriated  to  all  pur- 
poses except  sleeping)  was  furnished  with  a  table  of 
pine-wood,  which,  for  having  been  some  time  in  a 
school-house,  was  variously  hacked  and  marked  with 
deep  and  broad  notches,  heads  of  men,  and  the  like, 
which,  however,  could  not  be  seen  after  we  got  a  cloth 
t(  >  cover  them ;  a  slab,  of  a  broad  piece  of  pine  plank, 
painted  Spanish-brown,  on  which  were  a  pitcher,  five 
cups  and  saucers,  and  three  tumblers;  a  well-made 
bench,  for  sitting,  nine  feet  long,  of  pine  also,  and 
three  Windsor  chairs.  I  am  not  sure  whether  we 
found  a  pair  of  andirons  in  the  parlor  or  not,  so  that 
I  cannot  add  such  a  convenience  to  the  list  with  cer- 
tainty.    With  this  doubtful  addition,  the  above  fur- 


In  South  Carolina.  421 

Irishes  an  entire  list  of  the  furniture.  In  the  yard  was 
a  small  shanty  of  one  room  for  a  kitchen,  and  another 
still  smaller  for  a  store-room,  or  meat-house,  or  I  know 
not  what.  We  used  it,  small  as  it  was,  for  an  omnium 
gather um.  And  I  repeat,  so  far  was  I  from  complain- 
ing, that  I  even  exulted  in  this  poverty.  For  a  man 
to  be  inferior  to  his  circumstances,  I  thought,  might 
be  a  humiliation  indeed,  but  I  could  see  no  reason  to 
be  mortified  at  what  others  had  imposed  on  a  pure 
conscience.  And  I  have  a  vivid  recollection  of  receiv- 
ing company  and  seating  them  on  that  long  bench 
with  as  perfect  ease  of  manner  as  I  might  have  done 
if  they  had  called  on  me  at  a  tent  at  a  camp-meeting, 
where  nothing  better  was  to  be  expected.  In  particu- 
lar, I  remember  to  have  felt  something  more  than 
bare  self-possession  when,  being  waited  on  by  a  joint 
committee  of  the  two  houses  of  the  Legislature,  with 
a  request  to  preach  to  that  honorable  body,  and  per- 
ceiving that  my  bench  might  hold  their  honors,  I  in- 
vited them  to  be  seated  on  it,  while  I  took  a  chair  be- 
fore that  presence,  feeling  to  look  as  if  I  did  not  lack 
good-breeding.  And  I  had  a  feeling,  too,  as  if  not  a 
man  of  them  need  be  mortified  by  a  seat  so  humble  as 
was  that  pine  bench.  What  was  the  bench  to  them  ? 
and  what  was  the  bench  to  me?  They  could  occupy 
it  with  dignity,  and  so  might  I,  either  that  or  my  half- 
backed  chair. 

"  The  general  position  of  the  Methodists  as  a  denomi- 
nation was  exceedingly  humble.  They  were  the  poorei 
of  the  people.  The  preachers  had  been  raised  up  from 
among  that  people,  and,  in  worldly  respects,  were  still 
as  they  were.  Every  thing  about  the  denomination 
partook  somewhat,  perhaps  much,  of  the  cast  of  pov- 
erty.    The   preachers   generally  wore  very  common 


422  History  of  Methodism 

clothing,  mostly  of  homespun,  cut  in  the  style  of  a 
clown  of  a  century  past.  The  meeting-houses,  even  in 
the  towns,  were  inferior  wooden  buildings.  The  as- 
pects of  poverty,  if  not  poverty  itself,  seemed  to  be 
Methodistic,  if  not  saintly;  and  Methodism  in  rags 
might  be  none  the  worse,  since  its  homespun  was  es- 
teemed better  than  the  broadcloth  of  other  sects.  And 
there  had  been  an  everlasting  preaching,  too,  against 
preaching  for  money:  that  is,  against  the  preachers 
being  supported  by  the  people.  It  had  been  reiter- 
ated from  the  beginning  that  we  were  eighty-dollar 
men  (not  money-lovers,  as  some  others  were  suspect- 
ed of  being),  till  it  got  to  be  considered  that  for 
Methodist  preachers  to  be  made  comfortable  would 
deprive  them  of  their  glorying,  and  tarnish  the  luster 
of  their  Methodistic  reputation.  It  was  all  nonsense, 
perfect  nonsense,  but  it  was  not  then  so  considered. 
A  strong  case  it  was  of  the  force  of  association,  ap- 
propriating to  immaterial  and  indifferent  circum- 
stances a  value  wholly  independent  of  them,  and  be- 
longing to  a  very  different  thing,  which,  by  chance, 
had  been  found  in  connection  with  such  circumstances. 
But  who  did  not  know  that  it  was  not  the  preacher's 
coat  that  made  him  preach  with  power,  and  that  fur- 
nished him  with  strength  for  the  battles  of  the  Lord  ? 
But  that  power,  in  that  preacher,  reflected  honor  on 
his  homespun  coat,  and  caused  the  coat  itself  to  be 
admired.  Could  broadcloth  do  more?  It  had  never 
done  as  much  for  the  persons  concerned,  and  they 
were  hearty  for  the  homespun,  homespun  forever. 
And  then,  who  would  experiment  a  change  when  things 
were  well  enough?  'Let  well  enough  alone.'  The 
preacher  was  just  as  he  ought  to  be,  and  the  preaching 
just  as  it  ought  to  be,  and  why  interfere?     "  The  best 


In  South  Carolina.  423 

of  men  were  but  men  at  the  best,'  and  who  could 
vouch  that  to  change  his  circumstances  might  not 
change  the  man,  so  that  the  same  man  in  a  better  coat 
should  not  preach  a  worse  sermon  ?  And  then  when 
such  points  were  not  presented  as  for  an  equal  discus- 
sion of  both  sides  of  the  question,  but  with  the  full 
tide  and  current  of  opinion  setting  one  way,  what 
might  it  avail  for  this  or  that  individual,  or  even  this 
or  that  society,  to  oppose  it?  Might  they  not  expose 
themselves  to  the  imputation  of  being  unmethodistical 
and  worldly-minded,  lowering  the  standard  of  Method- 
ism to  suit  their  own  carnal  tastes? 

"  I  remember  that  not  long  ago,  when  the  present 
Trinity  Church  in  Charleston  had  just  been  completed, 
happening  to  step  into  it  with  two  or  three  gentlemen 
of  friendly  feelings,  who  were  not  Methodists,  one  of 
them  said,  as  in  tones  of  regret,  shaking  his  head  as 
he  spoke:  'Ah,  this  does  not  look  like  Methodism. 
Too  fine,  too  fine!  Give  me  the  old  Cumberland 
Street  blue-meeting.'  And  this  was  a  gentleman  of 
the  Protestant  Episcopal  Church,  and  a  pretty  decided 
Churchman  besides.  He  seemed  to  think  that  even 
a  High-churchman  coming  to  a  Methodist  meeting 
might  hardly  get  the  good  of  it  unless  he  found  there 
low,  dusky  walls  and  seats  with  open  backs,  and  such 
like  assistances  of  godly  worship. 

"But  to  return  to  my  brethren  of  the  board  of 
stewards.  It  could  not  have  been  without  a  struggle 
that  such  men  as  they  were,  as  to  worldly  position 
and  circumstances,  had  identified  themselves  with  the 
Methodists  in  that  community  at  the  time  when  they 
had  done  so.  In  doing  this,  they  must  have  felt 
strongly  the  poverty  of  the  world  without  the  riches 
of   grace,  and    the   riches    of    poverty   ennobled   by 


424  History  of  Methodism 

this  heavenly  bestowment.  They  had  come  into  the 
Church,  therefore,  to  take  it  as  it  was,  and  not  to  re- 
form it;  the  rich  thus  consenting,  perhaps  rejoicing, 
to  be  made  low,  as  the  most  desirable  form  of  exalta- 
tion. And  they,  finding  the  Church  to  be  pleased 
with  its  poverty,  as  if  that  poverty  might  be  indis- 
pensable to  its  spirituality,  adopted  the  prevailing 
sentiment,  and  were  content  with  the  poverty  for  the 
sake  of  the  spirituality.  They  had  not  turned  Meth- 
odists to  spoil  Methodism,  but  only  for  a  share  of  its 
spiritual  power.  They  were  probably  in  fault,  and  as 
far  as  they  may  have  been  so,  I  too  was  to  blame,  for 
why  did  I  not  complain?  Or  if  not,  why  did  I  not, 
for  myself,  put  away  that  table  and  that  bench,  and 
those  ungainly  chairs?  But  the  whole  economy  of 
1818  was  of  a  piece  with  this,  so  that  the  entire  cost 
to  the  Church  of  keeping  the  parsonage  that  year  was 
but  a  fraction  over  two  hundred  dollars.  I  might  ex- 
plain how  it  was  so,  if  it  were  worth  the  trouble,  but 
it  is  not.  Of  this,  however,  I  am  satisfied,  that  I 
have  since  occupied  a  parsonage  in  Columbia,  when 
the  table  was  mahogony,  and  the  bench  belonged  to 
the  piazza,  and  the  parlor,  and  the  dining-room,  and 
two  bed-rooms  were  suitably  furnished  for  decency 
and  comfort;  and  neither  was  I  more  useful,  nor  did 
I  love  the  people  nor  did  they  love  me  more,  than  in 
that  year  of  1818.  Changes  of  this  sort  require  time; 
and  woe  to  the  man  who  should  be  so  inconsiderate 
of  the  force  of  prejudice  and  the  weaknesses  of  men  as 
to  attempt  them  by  main  strength!  He  shall  find  his 
end  accomplished,  if  at  all,  at  a  fearful  cost. 

"Methodism  was  never  poverty  and  rags,  nor  a 
clown's  coat  and  blundering  sj)eech,  nor  an  unfur- 
nished, half -provisioned  house,  nor  no  house  at  all, 


In  South  Carolina.  425 

for  the  preacher;  but  it  was  the  gospel  simply  be- 
lieved, and  faithfully  followed,  and  earnestly  (even 
vehemently)  insisted  on.  It  was  powerful,  not  be- 
cause it  was  poor,  but  because  it  was  the  living,  breath- 
ing, active,  urgent  testimony  of  the  gospel  of  the  Son 
of  God.  It  apprehended  Christ's  presence,  and  took 
hold  on  his  authority  to  perform  its  work.  Its  every 
utterance  was  a  '  Thus  saith  the  Lord.'  The  Bible, 
the  Bible  was  ever  on  its  lips.  Nothing  but  the 
Bible,  and  just  as  the  Bible  holds  it,  was  its  testimony 
of  truth.  It  was  all  spiritual,  experimental,  practical, 
not  speculative,  abstracted,  or  metaphysical.  When 
it  preached,  it  was  to  testify  of  'repentance  toward 
God,  and  faith  toward  our  Lord  Jesus  Christ;'  and 
to  both,  and  to  every  degree  of  both,  for  the  time 
then  present.  When  it  exhorted,  it  was  to  enforce  its 
preaching,  as  it  ever  saw  sinners  sporting  on  the 
brink  of  a  precipice,  and  believers  in  clanger  of  being 
seduced  from  their  safety.  And  preaching  or  exhort- 
ing, its  inexhaustible  argument  was,  eternity — eter- 
nity at  hand: — an  eternity  of  heaven  or  hell  for  every 
soul  of  man.  Its  great  element  was  spirituality — a 
spirituality  not  to  be  reached  by  a  sublimating  mental 
process,  but  by  a  hearty  entertaining  of  the  truths  of  the 
gospel  as  they  challenged  the  conscience  and  appealed 
to  the  heart  for  credence  in  the  name  of  Christ  cruci- 
fied, whenever  and  wherever  the  gospel  was  preached. 
And  this,  together  Avith  a  moral  discipline  answering 
to  it,  I  understand  to  be  Methodism  still,  and  God 
forbid  there  should  come  any  other  in  its  name. 

"We  had  a  prosperous  year,  on  the  whole,  with 
crowded  congregations;  and  meetings  for  'the  fellow- 
ship of  saints,'  whether  in  class  or  the  love-feast, 
were  well  attended." 


426  History  of  Methodism 

The  year  following  (1819)  he  was  stationed  at  Sa- 
vannah, Georgia.  He  made  no  objections  to  the  ap- 
pointment, but  went  to  it  not  without  serious  appre- 
hension on  account  of  the  sickliness  of  the  climate. 
His  apprehension,  however,  quite  subsided  as  the 
sickly  season  approached,  and  he  found  himself  in  a 
field  of  labor  in  many  respects  congenial  with  his  tastes 
and  feelings.  He  very  soon  formed  an  intimate  friend- 
ship with  the  Kev:  Dr.  Kollock,  of  the  Presbyterian 
Church,  which  was  continued  until  it  was  terminated 
by  the  death  of  the  latter.     He  writes: 

"  From  the  beginning,  my  congregations  in  Savan- 
nah were  very  large;  and  after  a  short  time,  the 
church  might  have  been  filled  had  it  been  half  again 
as  large  as  it  was.  Strikingly  in  contrast  with  the 
church  in  Wilmington  in  1813,  there  were  very  few 
negroes  who  attended  Methodist  preaching;  the  pol- 
icy of  the  place  allowing  them  separate  churches,  and 
the  economy  and  doctrines  of  the  Baptist  Church 
pleasing  them  better  than  ours.  There  was  but  one 
side  of  the  gallery  appropriated  to  their  use,  and  it 
was  always  the  most  thinly  seated  part  of  the  church; 
while  there  were  two  respectably  large  colored 
churches  in  the  city,  with  their  pastors,  and  deacons, 
and  sacraments,  and  discipline,  all  of  their  own.  I 
had,  therefore,  little  access  to  this  portion  of  the  peoj)le, 
and  could  do  but  little  for  them.  Nevertheless,  our 
few  members  were  zealous  for  their  Church,  and  often 
had  controversies  with  their  Baptist  brethren  in  the 
neighborhood.  Fine  specimens  of  controversy,  to  be 
sure,  they  must  have  been;  and  I  am  tempted  to  give 
a  sample  for  the  benefit  of  controversialists  in  general. 

"I  was  holding  a  love -feast  for  them,  and  Caesar, 
an  elderly  African,  spoke  with  great  animation  of  a 


In  South  Carolina.  427 

good  meeting  he  had  had  across  the  river,  at  which 
somebody  had  agreed  to  join  the  Church,  and  was 
now  present  for  that  purpose.  And  when  he  had  sat 
down,  it  being  time  to  conclude  the  service,  I  asked 
him  if  I  had  understood  him  rightly,  as  saying  that 
he  had  brought  some  one  to  join  the  Church. 

"  '  Yes,  sir,'  answered  he,  briskly,  '  dat  da  him.' 

" '  But  did  you  not  say,  old  man,  that  she  was  a 
Baptist?' 

"  '  Yes,  sir,  e  Bapty.' 

"  'But  why  does  n't  she  stay  with  her  own  people?  ' 

"  Here  he  arose,  and  putting  himself  in  an  oratori- 
cal posture,  he  proceeded  thus : 

"'You  see,  sir,  ober  we  side  de  riber  (river),  some 
Bapty  and  some  Metody.  An'  de  Bapty,  dem  say 
de  ting  tan  (stand)  so  (motioning  to  the  left),  and 
the  Metody,  we  say  e  tan  so  (motioning  to  the  right). 
An'  so  me  and  Brother  Tom,  we  bin  hab  meetin';  and 
one  Bapty  broder  bin  da,  and  dis  sister  bin  da.  An' 
me  talk  pon  um,  and  de  Bapty  broder  talk  pon  um; 
and  him  talk  and  me  talk  long  time.  An'  arter  (after) 
dis  sister  set  down  da  long  time,  an'  yeddy  (hear)  we 
good  fasin  (fashion),  e  tell  me  say,  Brother  Caesar, 
me  tink  you  right.  Me  say,  Ki,  sister,  you  say  you 
tink  me  right?  Me  know  me  right.  So,  sir,  you  see 
me  bring  um  to  you  fuh  (for)  join  Church.  An'  you 
know,  sir,  de  Scripter  say,  de  strongis  dog,  let  um 
hole  (hold)  fas.' 

"And  who  might  have  been  the  weaker  dog  where 
Csesar  was  the  stronger  one?  Homely  work  must 
they  have  made  of  it,  but  I  dare  say  they  were  honest, 
which  is  more  than  I  would  say  for  some  better-bred 
controvertists,  who,  with  a  fair  show  of  speech  and 
becoming  figures,  make  their  controversies  like  a  dog- 


d28  History  of  Methodism 

fight,  with  a  bone  (or  a  book)  for  the  prize,  and  all 
under  warrant  of  Scripture,  as  they  hold  it. 

"We  had  scarcely  been  made  comfortable  in  our 
new  quarters  before  I  found  that  our  infant  Church 
was  heavily  in  debt.  And  as  I  thought  it  better  to 
clear  away  the  rubbish  at  first,  I  immediately  under- 
took a  journey  by  the  way  of  our  liberal  friends  on 
Black  Swamp,  in  Beaufort  District,  to  Charleston,  for 
the  purpose  of  removing  this  incubus.  I  was  gone 
about  three  weeks,  when  I  returned  with  eighteen 
hundred  dollars,  which,  together  with  an  arrangement 
for  renting  part  of  the  parsonage-house  for  a  few 
years  (which  had  been  constructed  with  a  view  to 
something  of  the  sort),  canceled  the  debt,  and  set  us 
at  .liberty.  The  class  and  public  collections  were 
ample  for  all  our  wants,  and,  as  regarded  temporal 
things,  there  was  no  lack.  I  might  not  say  that  we 
'  fared  sumptuously  every  day,'  but  we  had  a  cornf ort- 
able  sufficiency  of  all  good  things.  And  this  was  that 
'forlorn-hope'  which  had  been  considered  so  very 
trying  that  my  good  Bishop  would  not  send  me  to  it 
till  he  had  first  got  my  consent  to  go. 

"With  respect  to  the  more  important  matters  of 
ministerial  success,  it  was  manifest  that  in  neither  of 
the  towns  where  I  had  been  was  there  so  fair  a  pros- 
pect of  establishing  our  Church  as  here.  Dr.  Kol- 
lock  was  right  in  judging  that  there  was  a  large  and 
respectable  portion  of  the  community  for  whom  the 
Methodist  ministry  promised  the  most  likely  means 
of  conversion.  And  it  was  this  judgment  of  that 
noble-minded  man  which  induced  him  to  befriend  us. 
As  time  passed  on,  it  was  seen  that  we  had  gained  a 
permanent  congregation,  who  worshiped  nowhere  else, 
but  morning,  afternoon,  and  evening  were  to  be  found 


In  South  C  audi  an  a.  429 

at  the  Methodist  Church.  And  a  more  decorous  con- 
gregation I  have  never  preached  to. 

"An  affectionate  people,  a  kind  and  respectful  com- 
munity, crowded  congregations,  and  our  meetings  for 
Christian  fellowship  well  attended  and  profitable, 
made  this  year  one  to  be  remembered.  What  was 
thought  to  be  the  hardest  appointment  I  could  have 
received  proved  the  best  I  ever  had  had.  And  a  bet- 
ter no  one  need  desire,  of  my  pretensions  and  with 
my  aims  in  view.     Every  thing  went  well." 

He  was  returned  to  Savannah  for  the  year  1820, 
and  was  also  chosen  a  delegate  to  the  General  Con- 
ference to  be  held  in  Baltimore  in  May  of  that  year. 
He  attended  the  General  Conference,  and  introduced 
the  resolution,  which  was  carried  with  very  little  op- 
position, instituting  District  Conferences  for  the  local 
preachers  —  a  measure  which  he  subsequently  re- 
gretted. 

In  1821  he  was  appointed  missionary  in  the  South 
Carolina  Conference,  and  to  the  Indians;  and  during 
the  three  following  years  he  served  as  superintendent 
of  the  mission  to  the  Creek  Indians,  and  in  addition 
did  the  work  of  a  stationed  preacher  at  Milledgeville, 
Georgia,  in  1823  and  1824.  In  1825  he  was  removed 
to  Charleston,  where,  in  addition  to  his  manifold  other 
labors,  he  undertook  the  editing  of  a  paper  called  the 
Wesleyan  Journal,  which  was,  however,  at  the  close  of 
the  next  year,  merged  in  the  Christian  Advocate,  pub- 
lished in  New  York.  The  four  succeeding  years  he 
spent  on  the  Charleston  District,  in  the  office  of  pre- 
siding elder.  In  May,  1828,  he  was  chosen  by  the 
General  Conference  held  at  Pittsburg  as  a  represent- 
ative of  the  Methodist  Episcopal  Church  in  America 
to  that  of  Great  Britain.      In  due  time  he  met  the 


430  History  of  Methodism 

British  Conference,  and  was  received  by  them  with 
the  most  marked  expressions  of  respect  and  good-will. 
After  his  return  from  England,  he  immediately  re- 
sumed his  duties  as  presiding  elder,  and  was  soon 
strongly  solicited  to  enter  the  Baltimore  Conference; 
but  believing  that  both  his  happiness *and  usefulness 
would  be  greater  in  South  Carolina  than  in  Maryland, 
he  declined  the  proposal. 

In  1829  three  missions  to  the  plantation  slaves  were 
originated  in  the  South  Carolina  Conference;  and 
Mr.  Capers  was  appointed  superintendent  of  them— 
an  office  which  devolved  upon  him  no  small  amount 
of  labor,  in  addition  to  the  duties  of  presiding  elder. 
He  had  always  felt  a  deep  interest  in  the  welfare  of 
these  people,  and  until  the  close  of  his  life  he  was 
ever  on  the  alert  to  improve  and  elevate  their  condi- 
tion. In  1831  he  was  stationed  in  Columbia,  where 
his  eloquent  preaching  soon  created  the  necessity  for 
a  larger  church.  The  two  following  years  he  spent 
in  Charleston, 

The  degree  of  Master  of  Arts  was  conferred  upon 
him  in  1818  by  the  South  Carolina  College;  and  the 
degree  of  Doctor  of  Divinity,  in  1829,  by  Augusta  Col- 
lege, Kentucky.  In  November,  1829,  he  was  elected 
Professor  of  Moral  Philosophy  and  Belles-lettres  in 
Franklin  College,  Georgia.  In  September,  1832,  he 
was  urged  to  accept  the  presidency  of  La  Grange  Col- 
lege, Alabama;  and  subsequently  that  of  the  Uni- 
versity of  Louisiana,  and  also  of  Randolph-Macon 
College,  Virginia;  but  he  felt  constrained  to  decline 
them  all,  from  a  conviction  that  his  literary  and  scien- 
tific attainments  were  not  adeqiiate  to  such  a  position. 

At  the  close  of  the  year  1833,  a  serious  difficulty 
arose   in  the  Church   at   Charleston,    of    which   Dr. 


In  South  Carolina.  431 

Capers  had  the  pastoral  charge,  which  brought  the 
members  into  such  fierce  antagonism  with  each  other 
that  no  efforts  for  an  adjustment  which  he  could  put 
forth  proved  successful.  Being  more  than  willing  to 
escape  from  this  painful  agitation,  he  was  transferred, 
early  in  the  year  1834,  to  the  Georgia  Conference, 
and  stationed  in  Savannah;  and  in  connection  with 
this  appointment  he  was  made  superintendent  of  the 
missions  to  the  colored  people,  near  Savannah,  and  on 
the  neighboring  islands.  After  remaining  here  a 
year,  he  was  transferred  to  the  South  Carolina  Con- 
ference, and  connected  with  the  station  at  Columbia, 
with  a  view  especially  to  his  taking  a  post  in  the 
State  College,  the  fortunes  of  which  had  greatly 
waned  under  the  administration  of  Dr.  Cooper;  but 
after  his  removal  there  circumstances  occurred  which 
led  him  to  decline  the  professorship  to  which  he  had 
been  appointed — namely,  that  of  the  Evidences  of 
Christianity  and  Sacred  Literature.  In  May,  1836, 
resolutions  were  passed  by  the  General  Conference 
held  at  Cincinnati  authorizing  the  publication  of  a 
weekly  religious  journal  at  Charleston  called  the  So/it ii- 
ern  Christian  Advocate,  and  Dr.  Capers  was  elected 
editor.  He  accepted  the  place,  and  the  first  number 
of  the  paper  was  published  in  June,  1837.  The  fol- 
lowing paper  relates  to  this  subject: 

Prospectus  of  the  Southern  Christian  Advocate. 

At  the  late  General  Conference  of  the  Methodist  Espiscopal 
Church,  resolutions  were  passed  authorizing  the  publication  of 
weekly  religious  papers  on  the  same  footing  with  the  Christian  Ad- 
vocate and  Journal  (of  New  York)  and  the  Western  Christian  Advocate 
(Cincinnati),  at  Richmond,  Nashville,  and  Charleston.  At  Nash- 
ville, the  paper  thus  authorized  has  already  been  issued.  The  one 
intended  for  Richmond  will,  we  doubt  not,  soon  be  put  forth.     And 


432  History  of  Methodism 

the  Georgia  and  South  Carolina  Annual  Conferences,  for  whose  dis- 
tricts the  paper  at  Charleston  is  especially  intended,  have  each 
taken  measures  for  its  early  publication. 

The  act  of  the  General  Conference  authorizing  these  publications 
was  called  for  by  the  Southern  delegates,  on  the  ground  of  its 
being  necessary  to  an  equal  distribution  of  the  benefits  of  the 
Church's  press  to  all  parts  of  her  communion,  and  especially  in 
view  of  the  peculiar  political  aspects  of  the  times.  Within  the  range 
contemplated  for  the  paper  at  Charleston,  leaving  equal  scope  for 
those  at  Richmond  and  Nashville,  there  are  about  fifty  thousand 
whites  in  the  membership  of  the  Church.  Here,  then,  ai*e  probably 
ten  thousand  Methodist  families,  and  a  much  greater  number  at- 
tached to  the  Methodists,  who  have  no  weekly  paper  published 
among  them.  This,  under  any  circumstances,  might  be  held  a  suffi- 
cient reason  for  the  publication  we  propose ;  but  considered  in  con- 
nection with  the  feeling  which  is  known  to  pervade  all  classes  of 
men  on  the  subject  of  our  domestic  institutions,  it  not  only  justifies 
our  undertaking  as  one  that  is  expedient,  but  strongly  urges  it  as 
necessary  to  the  Church. 

We  propose,  therefore,  to  publish  at  the  city  of  Charleston,  as 
soon  as  the  subscription-lists  Avill  warrant,  a  weekly  religious  paper, 
to  be  entitled  the  Southern  Christian  Advocate,  which  shall  be  zeal- 
ously devoted  to  the  promotion  of  good  morals  and  religion — to 
give  expression  to  the  views  and  feelings  of  our  people,  kindly  but 
firmly,  on  all  subjects  bearing  on  the  Church — and,  in  particular,  to 
set  forward  the  cause  of  Christian  benevolence  as  embodied  in  the 
Bible,  Missionary,  Sunday-school,  Tract,  and  Temperance  Societies. 

This  paper  shall  be  printed  on  an  imperial  sheet,  of  the  same 
size  and  quality  with  that  of  the  Christian  Advocate,  of  New  York, 
with  new  type  (long  primer),  and  the  typography,  in  all  respects, 
shall  closely  resemble  the  New  York  paper. 

The  price  will  be  three  dollars,  to  be  paid  in  advance.  Subscrip- 
tions paid  within  one  month  after  receiving  the  first  number,  either 
to  the  publishers  or  an  authorized  agent,  will  be  considered  as  in 
advance. 

In  any  case  of  discontinuance  during  the  year,  the  subscription 
for  the  year  must  be  paid,  and  postage  of  the  order  to  discontinue. 

All  communications,  whether  of  business  or  matter  for  publica- 
tion, unless  remitting  money  or  subscriptions  to  the  amount  of  ten 
dollars,  must  be  post-paid. 

Cdmmunications   involving  facts  or  respecting  persons — as,  ac- 


In  South  Carolina.  433 

counts  of  revivals  or  religious  meetings,  obituary  notices,  biogra- 
phies, etc. — must  be  accompanied  with  the  writer's  name. 

Communications  may  be  addressed  to  the  Rev.  William  Capers, 
Charleston,  or  to  either  of  the  pastoral  ministers  of  the  Methodist 
Episcopal  Church  in  this  city,  who  are  members  of  the  Publishing 
Committee. 

The  itinerant  ministers  and  preachers  of  the  Methodist  Episcopal 
Church  are  all  authorized  agents  of  the  Southern  Christian  Advocate, 
to  whom  payments  may  be  made. 

The  proceeds  of  this  paper,  as  a  part  of  the  general  Book  Con- 
cern, will  be  equally  divided  among  all  the  Annual  Conferences,  to 
be  applied  in  spreading  the  gospel,  and  aiding  distressed  and  super- 
annuated ministers,  and  the  widows  and  orphans  of  those  who  have 
died  in  the  work. 

William  Capers,  Editor. 
Nicholas  Talley, 
George  F.  Pierce, 
Bond  English. 
Whitefoord  Smith,  Jr., 
James  Sewell, 
John  N.  Davis, 
James  W.  Welborn, 

Publishing  Committee. 

In  April,  1838,  a  very  disastrous  fire  occurred  at 
Charleston,  which  destroyed  several  churches,  'and 
among  them  one  large  Methodist  church,  and  another 
that  was  in  process  of  building.  Dr.  Capers,  having 
temporarily  resigned  his  editorial  chair,  set  off  on 
a  mission  through  the  middle  and  upper  districts  of 
South  Carolina,  to  solicit  aid  in  rebuilding  the  two 
churches;  and  returned  in  about  three  months  with 
the  noble  sum  of  upward  of  thirteen  thousand  dollars. 

In  1840  the  territory  of  the  Church  was  divided  by 
the  General  Conference  held  at  Baltimore  into  three 
missionary  departments;  and  Dr.  Capers  was  ap- 
pointed secretary  to  the  Southern  division.  The  gen- 
eral interests  of  the  missionary  work  within  this  dis- 
trict were  intrusted  to  his  oversight;  and  the  duties 
28 


434  History  of  Methodism 

now  devolved  upon  hirn  were  exceedingly  arduous,  re- 
quiring his  presence  at  a  great  number  of  meetings, 
protracted  absences  from  home,  and  fatiguing  routes 
of  travel.  In  this  work  he  continued  unremittingly 
for  four  years. 

In  May,  1844,  the  great  anti-slavery  agitation  in 
the  Methodist  Episcopal  Church  came  to  its  crisis, 
in  the  division  of  that  body.  Dr.  Capers,  who  had 
taken  a  deep  interest  in  the  controversy  from  the  be- 
ginning, made  a  speech  before  the  General  Confer- 
ence, in  vindication  of  the  Southern  view  of  the  ques- 
tion, which  showed  a  degree  of  tact  and  power  rarely 
evinced  in  a  deliberative  body.  From  this  time  till 
the  close  of  his  life,  he  is  identified  with  the  Meth- 
odist Episcopal  Church,  South. 

At  the  close  of  the  year  1845,  Dr.  Capers  was  sta- 
tioned at  Columbia;  and  while  here,  by  request  of 
the  South  Carolina  Conference,  he  revised  a  Cate- 
chism for  the  use  of  the  negro  missions  which  he  had 
prepared  some  years  before.  In  the  spring  of  1846 
he  attended  the  session  of  the  first  General  Conference 
of  the  Methodist  Episcopal  Church,  South,  and  on 
the  7th  of  May  he  and  the  Eev.  Dr.  Robert  Paine 
were  elected  bishox^s,  and  on  the  14th  were  conse- 
crated to  their  office. 

Bishop  Capers  was  indefatigable  in  the  discharge 
of  the  various  duties  pertaining  to  the  episcopal  office. 
He  performed  eight  successive  tours  of  visitation, 
traversing,  in  different  directions,  most  of  the  South- 
ern and  South-western  States,  and  leaving  every- 
where an  impression  that  he  was  eminently  qualified 
for  the  office  to  which  he  had  been  elevated. 

On  the  24th  of  January,  1855,  he  reached  his  home 
in  Anderson,  South  Carolina, 'after  a  journey  to  Flor- 


In  South  Carolina.  435 

ida,  to  attend  the  Florida  Conference.  On  the  25th, 
he  completed  his  sixty-fifth  year;  and  at  midnight 
the  final  attack  came.  Seeing  alarm  depicted  in  the 
countenances  of  those  around  him,  he  said:  "I  am 
already  cold;  and  now,  my  precious  children,  give  me 
up  to  God.  O  that  more  of  you  were  here!  but  I 
bless  God  that  I  have  so  lately  seen  you  all."  Then 
turning  to  one  of  his  daughters,  he  said,  "I  want  you 
to  finish  my  minutes  (of  Conference)  to-morrow,  and 
send  them  off."  After  another  paroxysm  of  pain,  he 
asked  the  hour;  and  when  the  answer  was  given,  he 
said:  "What,  only  three  hours  since  I  have  been  suf- 
fering such  torture!  Only  three  hours!  What,  then, 
must  be  the  voice  of  the  bird  that  cries,  'Eternity! 
eternity! '  Three  hours  have  taken  away  all  but  my 
religion."  The  next  day  he  suffered  much,  but  on 
Sunday  seemed  better,  and  sat  up  nearly  the  whole 
day.  Monday  morning,  at  daylight,  he  said,  "  I  feel 
decidedly  better."  Some  medicine  was  then  admin- 
istered to  him,  and  as  Mrs.  Capers  turned  away  from 
his  bed  to  put  aside  the  tumbler  from  which  he  had 
taken  a  swallow  of  water,  he  breathed  his  last.  Thus 
quickly  had  disease  of  the  heart  done  its  work.  He 
died  on  the  29th  of  January,  1855. 

(Autobiography  of  Bishop  Capers  and  Sprague's  Annals.) 


CHAPTER  XVI. 


The  servile  progeny  of  Ham 

Seize  as  the  purchase  of  thy  blood ; 

Let  all  the  heathen  know  thy  name  : 
From  idols  to  the  living  God 

The  wand'ring  Indian  tribes  convert, 

And  shine  in  every  pagan  heart. 

(Charles  Wesley.) 

ON  the  second  day  of  September,  in  1784,  Thomas 
Coke,  doctor  of  civil  law,  was  ordained  by  Mr. 
Wesley  as  a  missionary  bishop  for  the  work  in  Amer- 
ica. At  the  Christmas  Conference  of  the  same  year, 
when  the  Methodist  Episcopal  Church  was  organized, 
three  of  the  thirteen  preachers  elected  and  ordained 
to  the  order  of  elders  were  set  apart  for  mission- 
ary labors,  viz.:  Freeborn  Garrettson  and  James  O. 
Cromwell  for  the  work  in  Nova  Scotia,  and  Jeremiah 
Lambert  for  the  work  in  Antigua.  When  the  inde- 
pendence of  the  United  States  was  established  by  the 
peace  of  1783,  the  loyalists  who  had  borne  arms  in  the 
American  war,  being  proscribed,  took  refuge  in 
Nova  Scotia  and  other  parts  of  British  America,  and 
received  lands  at  the  head  of  the  coves  on  the  coasts. 
During  Dr.  Coke's  first  visit  to  America,  he  was  in- 
troduced to  several  of  those  who  were  about  to  emi- 
grate to  Nova  Scotia,  and  he  then  made  a  public  col- 
lection for  their  benefit  in  Baltimore;  the  American 
friends  contributing  fifty  pounds  currency,  or  about 
thirty  pounds  sterling,  besides  sixty  pounds  currency 
(436) 


History  of  Methodism.  437 

for  missionary  purposes.  On  his  return  to  England, 
in  September,  1785,  he  warmly  interested  himself  in 
making  further  collections  for  this  and  other  mission- 
ary fields.  After  the  Conference  of  1786,  he  sailed 
from  Gravesend  in  company  with  Messrs.  Hammett 
and  Clarke,  who  were  sent  out  to  cooperate  with 
Messrs.  Garrettson  and  Cromwell,  at  Halifax,  in 
Nova  Scotia,  and  Mr.  Warrener,  who  was  appointed  by 
Mr.  Wesley,  to  the  work  in  Antigua.  It  was  his  in- 
tention first  to  take  Messrs.  Hammett  and  Clarke  to 
their  station,  and  afterward  to  proceed  to  the  Balti- 
more Conference,  and  send  forward  Mr.  Warrener 
to  Antigua;  but  adverse  winds  drove  the  vessel  to 
Antigua,  where  the  whole  party  landed  and  were  most 
cordially  received  by  Mr.  Baxter  and  other  friends. 
About  the  year  1762,  Nathaniel  Gilbert,  Speaker  of 
the  House  of  Assembly,  in  Antigua,  and  possessor  of 
two  sugar  plantations,  went  to  England  and  attended 
the  ministry  of  Mr.  Wesley.  The  first  time  he  heard 
him  preach  was  on  Kensington  Common,  and  the 
sermon  was  made  instrumental  of  his  conviction  and 
sound  conversion.  On  his  return  from  England,  he 
relinquished  his  position  as  Speaker  of  the  House  of 
Assembly,  and  immediately  fitting  up  a  large  upper 
room  in  the  building  where  his  plantation  stores  were 
kept,  began  to  preach  to  the  blacks.  His  brother, 
Francis  Gilbert,  was  soon  made  partaker  of  the  grace 
of  God.  He,  too,  began  to  preach,  and  was  a  work- 
man that  needed  not  to  be  ashamed.  The  two  broth- 
ers rented  a  house  in  St.  Johns,  and  there  freely  and 
faithfully  published  the  glad  tidings  of  salvation  to 
both  blacks  and  whites.  The  Lord  owned  his  serv- 
ants and  greatly  blessed  their  labors.  They  were 
not,  however,  long  permitted  to  exercise  their  talents 


438  History  of  Methodism 

in  the  ministry,  for^  soon  both  were  taken  from  labor 
to  reward.  The  little  society  which  they  had  raised 
W6re  now  as  sheep  scattered  in  the  wilderness,  bnt 
the  great  Shepherd  and  Bishop  of  souls  did  not  long 
leave  unprotected  the  lambs  •  of  his  fold.  Among  a 
number  of  carpenters  from  Chatham  dock-yards,  sent 
out  by  the  British  Government  to  English  Harbor,  in 
Antigua,  Mr.  John  Baxter,  an  acceptable  local  preach- 
er in  the  London  District,  consented  to  go.  On  the 
first  Sunday  after  his  arrival,  he  went  to  St.  Johns,  a 
distance  of  twelve  miles,  and  in  the  open  air,  under 
the  shade  of  a  large  tree,  he  preached  to  the  few  de- 
spised disciples  of  Christ  and  to  a  mixed  multitude  of 
blacks  and  whites.  Finding  the  work  of  God  extend- 
ing on  all  sides,  he  left  his  situation  under  the  king 
and  gave  himself  up  wholly  to  the  service  of  the 
sanctuary.  It  was  not  long  before  he  required 
another  laborer  in  the  vineyard,  and  Jeremiah  Lam- 
bert entered  from  America. 

"  In  the  year  1785,"  says  Mr.  Warrener,  "  I  told 
Mr.  Wesley  that  I  was  at  his  and  the  Lord's  disposal, 
to  go  to  America  or  wherever  I  might  be  wanted.  At 
the  Conference  held  in  Bristol,  the  following  year,  I 
was  appointed  to  go  to  Antigua,  as  an  assistant  to 
Mr.  Baxter. '  My  appointment  was  the  first  that  had 
been  made  by  the  Methodist  Conference  to  the  West 
Indies." 

Dr.  Coke  was  intrusted  by  Mr.  Wesley,  during  his 
life,  with  the  chief  management  of  the  missions,  in 
the  establishment  of  which  he  had  been  the  principal 
agent.  After  the  death  of  Mr.  Wesley,  the  Confer- 
ence appointed  him  the  general  superintendent  of 
their  missions,  and  in  the  year  1793  for  the  first  time 
permitted  a  general  collection  to  be  made  through  the 


In  South  Carolina.  430 

whole  connection  for  their  support.  Before  this  the 
difficult  task  of  supplying  money  for  their  use  had 
been  performed  principally  by  his  own  personal  and 
unaided  endeavors.  A  second  collection  was  granted 
by  the  Conference  in  1796,  and  was  afterward  annu- 
ally appointed  till  the  regular  organization  of  "  The 
General  Wesley  an  Methodist  Missionary  Society,"  in 
1818,  of  which  Messrs.  Bunting,  Taylor,  and  Watson 
w^ere  the  first  secretaries.  In  emulation  of  the  exam- 
ple of  the  British  brethren,  the  preachers  stationed 
in  New  York  and  the  book  agents  held  a  meeting  and 
resolved  to  form  a  Bible  and  Missionary  Society  of 
the  Methodist  Episcopal  Church  in  America.  In 
pursuance  of  a  call  made  by  them,  a  public  meeting 
of  all  the  members  and  friends  of  the  Church  who 
might  choose  to  attend  was  held  in  the  Forsyth 
Street  Church,  on  the  evening  of  April  5,  1819,  when 
a  constitution  was  adopted  and  officers  and  managers 
were  elected.  The  Domestic  Missionary  Society  of 
Columbia,  in  South  Carolina,  was  formed  the  same 
year,  and  was  one  of  the  first  that  became  auxiliary 
to  this  original  society  in  New  York.  At  the  forma- 
tion of  this  society,  it  was  intended  to  print  and  circu- 
late Bibles  and  Testaments  gratuitously  in  connection 
with  spreading  the  gospel  by  means  of  missionary 
labors,  and  hence  its  name  was  called  the  "  Mission- 
ary and  Bible  Society  of  the  Methodist  Episcopal 
Church;"  but  being  convinced,  upon  more  mature  re- 
flection, that  the  American  Bible  Society,  which  was 
in  successful  operation,  was  fully  adequate  to  the 
task  of  supplying  the  community  with  the  sacred 
Scriptures,  the  board  of  managers  recommended  to 
the  General  Conference  of  1820,  whose  cooperation 
was  contemplated  from  the  beginning,  to  strike  the 


440  History  of  Methodism 

word  Bible  from  the  title,  that  it  might  confine  itself 
exclusively  to  missionary  labors;  and  also  gave  au- 
thority in  the  constitution  itself  to  establish  the  soci- 
ety wherever  the  Book  Concern  might  be  located. 
The  subject  was  duly  considered  by  the  General  Con- 
ference, and  their  action  was  embodied  in  the  follow- 
ing resolutions: 

1.  Resolved,  That  this  Conference  do  highly  approve  of  the  insti- 
tution of  the  Missionary  Society  of  the  Methodist  Episcopal  Church 
in  the  city  of  New  York,  and,  on  the  recommendation  of  the  mana- 
gers thereof,  do  agree  to  and  adopt  its  constitution. 

2.  Resolved,  That  it  be,  and  hereby  is,  earnestly  recommended  to 
all  the  Annual  Conferences  to  take  such  measures  as  they  may  deem 
most  advisable  for  the  establishment  of  branch  societies  auxiliary 
to  the  parent  Methodist  Missionary  Society  at  New  York,  in  all 
convenient  and  practicable  places  within  their  bounds ;  and  that  it 
be  the  duty  of  the  general  superintendents  to  communicate  this 
recommendation  to  said  Conferences,  and  to  use  their  best  endeav- 
ors and  influence  to  have  it  carried  into  speedy  and  general  effect. 

3.  Resolved,  That  this  Conference  do  fully  approve  of  education  for 
the  civilization  of  the  Indians,  required  by  a  circular,  in  conformity 
with  an  act  of  Congress,  issued  from  the  Department  of  War  by  the 
Honorable  John  C.  Calhoun,  on  the  3d  of  September,  1819,  and  by 
a  supplement  thereto,  issued  from  the  same  department  on  the  29th 
of  February  last,  and  that  they  do  hereby  authorize  the  general 
superintendents  of  the  Methodist  Episcopal  Church,  and  any  others 
who,  under  their  direction,  may  be  engaged  in  establishing,  organ- 
izing, or  conducting  such  school  or  schools,  to  act  in  conformity 
therewith. 

4.  Resolved,  That  the  superintendents  be,  and  hereby  are,  re- 
quested to  keep  in  view  the  selection  of  a  suitable  missionary  sta- 
tion— westwardly  or  southwardly,  where  a  person  may  be  appointed 
as  soon  as  they  may  deem  it  expedient,  to  have  charge  of  the  mis- 
sions which  are  or  may  be  in  that  direction,  in  the  absence  of  the 
general  superintendents. 

5.  Resolved,  That  a  more  particular  and  regular  attention  ought 
to  be  paid  to  the  instruction  of  the  destitute  souls  in  our  cities, 
towns,  and  country-places ;  and  that  the  same  be,  and  is  hereby, 
earnestly  urged  on  all  our  preachers  wlio  may  be  appointed  to  such 


In  South  Carolina.  441 

places  respectively ;  and  more  especially  in  stations  where  such  in- 
structions may  be  given  with  the  greatest  regularity  and  effect ;  in 
which  good  cause  the  said  preachers  are  advised  and  requested  by 
all  prudent  and  affectionate  means  to  engage,  as  far  as  possible,  the 
aid  of  our  brethren,  the  local  preachers. 

In  pursuance  of  the  second  resolution  above  recited, 
the  South  Carolina  Conference  at  its  next  session, 
held  in  Columbia,  January  11,  1821,  formed  the  Mis- 
sionary Society  of  the  South  Carolina  Conference, 
auxiliary  to  the  Missionary  Society  of  the  Methodist 
Episcopal  Church,  and  at  an  early  period  gave  in- 
formation of  the  fact,  through  the  Rev.  William 
Capers,  the  Corresponding  Secretary,  to  the  parent 
society  at  New  York. 

The  following  is  the  original  constitution  adopted, 
the  names  of  the  officers  elected  at  the  organization 
of  the  society,  and  the  annual  report  made  at  the 
first  anniversary-meeting,  held  in  Augusta,  Georgia, 
February  20,  1822: 

The  Constitution  of  the  Missionary  Society  of  the  South  Carolina  Con 
ference,  Auxiliary  to  the  Missionary  Society  of  the  Methodist  Episcopal 
Church. 

Article  1.  This  Society  shall  be  denominated  "The  Missionary 
Society  of  the  South  Carolina  Conference,  auxiliary  to  the  Mission- 
ary Society  of  the  Methodist  Episcopal  Church." 

Art.  2.  The  object  of  this  Society  is  to  assist  the  several  Annual 
Conferences  more  effectually  to  extend  their  missionary  labors 
throughout  the  United  States  and  elsewhere. 

Art.  3.  The  business  of  this  Society  shall  be  conducted  by  a 
President,  two  Vice-presidents,  a  Kecording  Secretary,  a  Corre- 
ponding  Secretary,  Treasurer,  and  nine  Managers,  who  shallbe 
annually  elected  by  the  Society — all  of  whom  shall  be  members  of 
the  Methodist  Episcopal  Church. 

Art.  4.  At  all  meetings  of  the  Board  of  Managers  it  shall  re- 
quire five  members  to  form  a  quorum. 

Art.  5.  The  Board  shall  have  authority  to  make  by-laws  fo« 


442  History  of  Methodism 

regulating  its  own  proceedings;  and  shall  annually  submit  a  report 
of  its  transactions  and  funds  to  the  Society;  and  inform  the  Con- 
ference of  the  state  of  its  funds. 

Abt.  6.  The  funds  of  this  Society,  after  deducting  the  necessary 
incidental  expenses,  shall  be  transmitted  to  the  Treasurer  of  the 
parent  institution,  for  the  purpose  expressed  in  the  second  article  of 
this  Constitution. 

Art.  7.  Each  subscriber,  paying  one  dollar  yearly,  shall  be  a 
member  of  this  Society,  and  the  payment  of  ten  dollars  shall  con- 
stitute a  member  for  life. 

Art.  8.  The  annual  meeting  of  the  Society  shall  be  held  on  the 
day  preceding  the  sitting  of  Conference,  at  the  place  appointed  by 
the  Conference. 

Art.  9.  The  President,  Vice-president,  Secretaries,  and  Treas- 
urer, shall  be  ex  officio  members  of  the  Board  of  Managers. 

Art.  10.  At  all  meetings  of  the  Society,  the  President,  or  in  his 
absence  one  of  the  Vice-presidents,  or  in  the  absence  of  both  Vice- 
presidents  such  member  as  shall  be  appointed  by  the  meeting, 
shall  preside. 

Art.  11.  The  minutes  of  each  meeting  of  the  Society  shall  be 
signed  by  the  President  and  the  Recording  Secretary. 

Art.  12.  This  Constitution  shall  not  be  altered  but  by  the  vote 
ol  two-thirds  of  the  Annual  Conference,  at  the  recommendation  of 
the  Board  of  Managers.  

Officers. — Eev.  Lewis  Myers,  President ;  W.  M.  Kennedy,  First 
Vice-president;  James  Norton,  Second  Vice-president;  William 
Capers,  Corresponding  Secretary ;  John  Howard,  Recording  Secre- 
tary ;  W.  C.  Hill,  Treasurer. 

Managers. — Rev.  Isaac  Smith,  James  O.  Andrew,  Joseph  Travis, 
Samuel  K.  Hodges,  Henry  Bass,  Thomas  Darley,  Tilman  Sneed. 


The  South  Carolina  Conference  Missionary  Society,  Auxiliary  to 
the  Missionary  Society  of  the  Methodist  Episcopal  Church,  in 
account  with  Whitman C.  Hill,  Treasurer: 

Total  receipts  from  Life  and  Annual  Subscribers $458  73} 

Expenditures  for  printing  the  Constitution 15  00 

$443  73} 


Ix  South  Carolina.  443 

First  Annual  Report  of  the  South  Carolina  Missionary  Society,  Auxil- 
iary to  the  Missionary  Society  of  the  Methodist  Episcopal  Church. 
In  conformity  to  a  requisition  in  the  Constitution  of  the  Mission- 
ary Society  of  the  South  Carolina  Conference,  Auxiliary  to  the 
Mis>ionary  Society  of  the  Methodist  Episcopal  Church,  the  Board 
of  Managers  beg  leave  to  present  their  first  Annual  Report. 

In  making  this  report,  however,  they  have  much  cause  to  regret 
that  so  little  has  been  done  within  the  bounds  of  our  Conference, 
during  the  past  year,  in  aid  of  the  Society's  funds;  yet  they  are  not 
discouraged,  but  that  the  Society  will  meet  with  such  patronage  as 
will  give  it  a  distinguished  rank  among  other  missionary  societies 
of  our  country;  especially  when  we  consider  the  glorious  cause  in 
which  we  have  embarked. 

Several  branch  societies  have  been  formed  in  different  parts  of 
our  Conference,  viz. : 

1.  The  Waynesborough  Branch  Society. 

2.  The  Saluda  Branch  Society. 

3.  The  Augusta  Branch  Society. 

4.  The  Broad  River,  at  Pope's  Chapel,  Branch  Society. 

5.  The  Abbeville  Branch  Society. 

6.  The  Charleston  Branch  Society. 

7.  The  Edisto  District  Branch  Society. 

"When  we  look  through  the  vale  of  years,  our  hopes  are  bright- 
ened with  the  cheering  prospect  of  seeing  many  more,  whose  benev- 
olent purpose  shall  coalesce  with  ours,  in  providing  means  to  send 
the  gospel  to  the  destitute  parts  of  our  widely  extended  continent. 
To  effect  purposes  thus  noble,  let  no  heart  be  cold  or  indifferent, 
but,  with  united  efforts,  use  our  best  exertions  to  bring  about  the 
salvation  of  immortal  souls,  who  without  our  aid  may  possibly  de- 
scend to  the  grave  unprepared  for  future  happiness.  And  by  way 
of  stimulating  our  zeal,  let  us  look  around  and  see  the  multitudes 
of  children  which  are  growing  up  in  vice,  whilst  their  parents  fail 
to  give  them  necessary  instruction.  From  these,  let  us  turn  our 
eyes  to  the  savage  tribes  that  roam  the  desert,  and  while  we  look, 
let  us  remember  that  we  may  be  instrumental  in  converting  their 
habitations  of  cruelty  into  the  abodes  of  peace  and  security. 

It  is  with  no  small  pleasure  that  we  have  noticed  the  prosperity 
of  the  mission  which  has  been  established  by  the  Ohio  Conference, 
among  the  Wyandottes  and  other  adjoining  tribes  ;  as  also  the  infant 
establishment  made  by  this  Conference  among  the  Creek  Nation 


444  History  of  Methodism 

In  these  two  establishments,  we  have  no  doubt  but  the  Methodist 
Church  will  realize  her  fondest  hopes.  And  here  the  Board  cannot 
forbear  expressing  their  highest  approbation  of  the  conduct  of 
our  worthy  brother,  the  Kev.  William  Capers,  who  has  acted  as 
our  Conference  Missionary.  But,  brethren,  whilst  we  are  viewing 
with  anxious  concern  the  aborigines  of  our  country,  let  us  not  for- 
get the  thousands  of  colored  people  who  live  among  us  and  are 
without  the  means  of  religious  instruction.  To  this  class  of  people 
we  should  look  with  the  tenderest  sympathies,  and  not  pass  them  by 
on  account  of  their  peculiar  situation. 

Here  the  Board  will  take  leave  of  those  remarks  which  go  to  re- 
mind us  of  our  duty,  and  proceed  to  give  a  brief  statement  of  their 
proceedings. 

In  May  last,  they  met  in  the  city  of  Charleston,  and  adopted  such 
by-laws  as  were  deemed  necessary  for  their  government ;  which  by- 
laws, with  the  constitution,  were  published,  and  are  now  before 
the  public.  Our  Corresponding  Secretary,  at  an  early  period,  gave 
information  to  the  parent  society,  at  New  York,  of  the  formation  of 
this  society  as  one  of  her  auxiliaries,  and  from  its  second  annual 
report  we  perceive  ourselves  acknowledged  as  such. 

On  the  19th  instant,  the  Board  held  its  second  meeting  in 
A  ugusta,  when  the  Treasurer  made  his  annual  report,  to  which  we 
refer  you.  They  then  proceeded  to  examine  the  condition  of  the 
society,  and  are  persuaded  that  some  amendments  are  expedient, 
which  were  proposed  and  adopted.  The  Board,  in  recommending 
these  alterations,  have  had  a  view  to  that  of  moving  in  unison  with 
the  system  originally  organized  by  the  General  Conference.  And 
we  are  also  persuaded  that  the  good  intended  will  thereby  be  as 
effectually  promoted.  We  likewise  suggest  to  all  the  branch  socie- 
ties the  importance  of  conforming  their  constitutions  to  the  plan 
laid  down  by  the  parent  institution.  We  can  but  hail  with  emo- 
tions of  joy  and  gratitude  the  establishment  of  the  parent  society. 
This  was  an  hour  of  mercy  perhaps  to  thousands  of  the  benighted 
inhabitants  of  this  Western  World.  A  ray  of  hope  now  beams 
upon  the  regions  of  want  and  misery,  where  no  gospel  was  heard, 
and  where  men  were  sunk  in  ignorance  and  carried  away  by  the 
extremes  of  moral  degradation.  Happy  are  we  to  unite  with  our 
fathers  in  missionary  exertions;  exertions  on  which  Heaven  smiles 
with  pleasure  and  delight.  Among  the  distinguished  friends  of  the 
missionary  cause,  we  gratefully  remember  the  venerable  Asbury, 
whose  ardent  and  pious  zeal  in  the  missionary  cause  should  endear 


In  South  Carolina.  445 

liim  to  every  lover  of  Jesus.  He  now  rests  in  silent  slumbers  from 
those  toils  which  we,  his  sons,  are  called  upon  to  endure.  May  we, 
like  him,  pass  on  from  conquering  to  conquer;  and  like  him,  in 
death,  leave  the  field  triumphant. 

The  measures  earnestly  recommended  by  the  Gen- 
eral Conference  in  the  remaining  resolutions  were 
adopted  without  delay  by  the  South  Carolina  Con- 
ference, and  at  its  session  next  following,  in  1821,  the 
Rev.  William  Capers  was  appointed  missionary  in  the 
South  Carolina  Conference,  and  to  the  Indians,  and 
Zachariah  Williams  and  Barnabas  Pipkin  missionaries 
in  the  Mississippi  Conference.  Mr.  Capers  visited 
and  preached  in  the  most  populous  towns  and  villages 
in  South  Carolina  and  Georgia,  and  made  collections 
for  the  establishment  of  the  contemplated  mission 
among  the  Creek  Indians,  who  inhabited  a  tract  of 
country  lying  within  the  limits  of  the  States  of  Geor- 
gia and  Alabama.  He  was  received  with  favor  by  the 
people  generally,  and  the  proposed  mission  was  viewed 
everywhere  with  a  friendly  eye.  Accordingly,  Mr. 
Capers  was  appointed  by  Bishop  McKendree,  in  1822, 
Superintendent  of  Indian  Missions,  with  the  charge 
of  the  collections,  and  Isaac  Smith  and  Andrew  Ham- 
mill  were  sent  to  Asbury  and  McKendree,  the  name 
given  to  the  chosen  missionary  station.  At  the  same 
time,  Coleman  Carlisle  was  appointed  missionary  to 
Laurens  District,  in  South  Carolina;  Gideon  Mason 
missionary  to  the  upper  counties  in  Georgia;  and  John 
I.  Triggs  missionary  to  Early  county  and  the  adjoin- 
ing settlements. 

In  the  month  o£  August  of  this  year,  Mr.  Capers, 
in  company  with  Colonel  Richard  Blount,  a  pious  and 
intelligent  member  of  the  Methodist  Episcopal  Church, 
arrived  at  the  Creek  Agency,  on  Flint  River.     After 


44G  History  of  Methodism 

witnessing  some  debasing  scenes  of  amusement  among 
the  females  and  one  of  those  Indian  plays,  which  was 
conducted  with  a  rude  exhibition  of  (Indian)  dexterity, 
he  obtained  an  introduction  to  General  Mcintosh,  the 
celebrated  half-breed  warrior,  and  principal  man  of 
the  nation.  This  chief  prided  himself  on  having 
fought  the  battles  of  his  country,  as  an  officer  in  the 
ranks  of  the  Indian  allies,  under  the  command  of 
General  Jackson,  at  New  Orleans,  and  assuming  all 
the  etiquette  of  a  stately  prince  in  the  reception  of  an 
embassador,  refused  to  converse  with  Mr.  Capers,  al- 
though he  perfectly  understood  the  English  language, 
except  through  the  medium  of  an  interpreter.  The 
interview,  however,  resulted  in  an  agreement  between 
the  parties  for  the  establishment  of  the  mission,  with 
liberty  to  use  so  much  land  as  should  be  found  nec- 
essary to  raise  provision  for  the  mission  family,  and 
for  building  the  needful  houses.  But,  notwithstand- 
ing this  favorable  beginning,  difficulties  of  a  formida- 
ble character  soon  made  their  appearance.  Some  of 
the  chiefs,  who  were  not  present  at  the  council  when 
the  above  agreement  was  ratified,  raised  objections, 
and  created  so  many  jarring  sentiments  in  the  nation 
that  the  enterprise  for  a  time  was  seriously  imperiled. 
The  school  was  allowed  to  be  opened,  but  the  mis- 
sionary was  forbidden,  through  the  influence  of  the 
opposing  chiefs,  to  preach  the  gospel  to  the  adult 
Indians.  It  was  strongly  suspected  that  the  United 
States  agent  lent  the  weight  of  his  influence  against 
the  mission,  though  an  investigation  of  his  conduct 
resulted  in  his  justification  by  the  government.  The 
officers  generally  took  a  lively  interest  in  the  objects 
of  the  mission.  The  Secretary  of  War,  the  Honorable 
John  C.  Calhoun,  in  letters  of  -  instruction  to  Colonel 


Ix  South  Carolina.  4A1 

Crowell,  the  Indian  agent,  says:  "  The  President  takes 
a  deep  interest  in  the  success  of  every  effort  the  object 
of  which  is  to  improve  the  condition  of  the  Indians, 
and  desires  that  every  aid  be  furnished  by  the  Indian 
agents  in  advancing  so  important  an  object;  and  he 
trusts  your  conduct  will  be  such  as  to  avoid  the  pos- 
sibility of  complaint  on  the  part  of  those  who  are 
engaged  in  this  benevolent  work.  You  will  give  a 
decided  countenance  and  support  to  the  Methodist 
mission  as  well  as  to  any  other  society  that  may  choose 
to  direct  its  efforts  to  improve  the  condition  of  the 
Creek  Indians.  It  is  not  conceived  that  they  can  have 
any  just  cause  of  apprehension  against  the  privilege 
of  preaching  the  gospel  among  them,  and  you  will  use 
a  decided  influence  with  them  to  reconcile  them  to  its 
exercise  on  the  part  of  the  mission.  The  department 
feels  confident  that,  by  proper  efforts  on  your  part, 
you  may  secure  the  mission  the  right  of  preaching 
among  the  Indians,  which  is  deemed  to  be  so  essen- 
tially connected  with  the  objects  of  the  society." 

In  addition  to  the  barriers  thrown  in  the  way  of  the 
missionaries  by  the  hostile  chiefs  and  their  partisans, 
new  troubles  arose  out  of  the  treaty  made  by  Mcin- 
tosh and  his  party,  by  which  the  lands  included  in  the 
chartered  limits  of  Georgia  were  ceded  to  the  United 
States  for  the  benefit  of  Georgia,  for  the  consideration 
of  the  sum  of  four  hundred  thousand  dollars.  This 
gave  great  offense  to  the  majority  of  the  nation,  and 
they  rose  against  him  with  violence  and  massacred 
him  and  some  others  under  circumstances  of  great 
barbarity.  This  threw  the  nation  into  great  confusion, 
and  exerted  a  most  deleterious  influence  upon  the  in- 
terests of  the  mission.  The  school,  however,  was 
continued  under  all  these  discouragements,  and   by 


448  History  of  Methodism 

judicious  management  acquired  the  confidence  and 
respect  of  all  who  made  it  an  object  of  inquiry.  And 
the  restraints  against  preaching  being  removed  in 
1826,  chiefly  through  the  intervention  of  the  United 
States  Government,  the  mission  presented  a  more 
flattering  prospect,  so  that  in  1829  there  were  reported 
seventy-one  members  at  the  Asbury  station,  and  the 
school  consisted  of  fifty  scholars.  Under  this  state  of 
things  the  friends  of  the  cause  began  to  grow  hopeful, 
but  such  were  the  increasing  difficulties  thrown  in  the 
way,  and  so  earnest  was  the  call  for  help  in  other 
fields,  that,  in  1830,  it  was  thought  best  to  discontinue 
the  mission.  The  labor  in  this  field,  however,  was 
not  lost,  since  many  of  the  Indians,  who,  after  their 
removal  beyond  the  Mississippi  River,  were  gathered 
into  the  fold  of  Christ,  traced  their  religious  impres- 
sions to  the  faithful  instructions  of  Father  Smith  and 
his  pious  associates  and  successors,  Messrs.  Andrew 
Hammill,  Daniel  G.  McDaniel,  Matthew  Raiford, 
Whitman  C.  Hill,  Nathaniel  A.  Rhodes,  and  Robert 
Rogers. 

In  1820  the  territory  of  Florida  was  ceded  to  the 
United  States  as  an  indemnity  for  the  spoliations 
committed  by  Spanish  cruisers,  and  in  1823  Joshua 
N.  Glenn  was  sent  as  a  missionary  to  St.  Augustine, 
the  oldest  town  in  North  America,  and  raised  in  one 
year,  amidst  the  opposing  influence  of  the  Spanish 
Catholics,  a  society  of  twelve  whites  and  forty  colored. 
The  Chattahoochee  mission,  in  the  bounds  of  the 
Florida  territory,  was  served  the  same  year  by  John 
I.  Triggs  and  John  Slade,  who,  by  zealous  and  per- 
severing labor,  notwithstanding  the  newness  of  the 
country  and  the  scattered  state  of  the  population, 
were  able  to  report  a  membership  of  two  hundred  and 


Ix  South  Carolina.  465 

the  "  trial  of  affliction"  and  "the  deep  poverty"  of  the  Southern 
Methodist  Church  be  the  opportunity  in  which  the  highest  com- 
mendation for  liberality  may  be  secured  for  us  and  our  children  ? 
In  reviewing  the  efforts  of  the  year,  who  feels  that  he  has  done  his 
duty  fully?  Has  the  flock  of  Christ  been  faithfully  taught  to  fol- 
low his  example  of  love  to  man  ?  or  have  we  allowed  the  financial 
depression  of  the  country  to  seal  our  lips  and  cool  our  ardor  for 
souls?  Let  a  faithful  answer  be  given,  and  if  delinquency  be  noted 
by  conscience,  let  honest  repentance  stand  up  with  its  confession, 
and  say,  "Lord,  what  wilt  thou  have  me  to  do?" 

While  the  list  of  missions  in  our  Conference  is  small,  there  is  an 
increasing  demand  for  effort  in  this  department  of  our  work.  Two 
new  missions  have  been  recommended  by  the  Board,  while  we  fear 
there  will  not  be  means  at  our  own  command  to  establish  either  one 
or  the  other.  Here  in  the  territory  of  the  South  Carolina  Conference 
are  fields  now  white  to  the  harvest.  Shall  we  pray  the  Lord  of  the 
harvest  to  send  forth  more  laborers  into  the  harvest,  and  not  prepare 
to  sustain  them  in  toil  ?  Let  every  member  of  the  Conference  take 
these  facts  to  the  people  of  his  charge;  repeat  this  from  the  mount- 
ain to  the  sea-board;  teach  its  meaning  to  the  children  at  home  and 
in  the  Sunday-school ;  let  it  swell  above  the  din  of  the  work-shop 
and  noise  of  the  mill ;  shout  it  to  the  plowman  in  the  field  and 
student  in  the  library;  sound  it  along  the  highway  of  trade,  until 
child,  and  artisan,  and  plowman,  and  student,  and  merchant,  shall 
make  their  later  profits  and  hoarded  treasures  yield  a  full  supply 
for  holy  work.  Can  the  Church  pause  in  this  work  any  longer? 
Will  the  fields  be  let  alone  by  licentiousness  and  infidelity?  Will 
not  the  storms  waste  the  harvest  if  not  early  gathered?  The  corn 
is  breast-high,  and  waits  the  reaper's  sickle.  A  crown  is  at  stake, 
and  the  victor  only  shall  wear  it. 

In  the  Christian's  field  of  battle, 

In  the  bivouac  of  life, 
Be  not  like  dumb,  driven  cattle; 

Be  a  hero  in  the  strife. 
Then  be  ready,  up  and  doing, 

With  a  heart  for  any  fate, 
Still  achieving,  still  pursuing, 

Learn  to  labor  and  to  wait. 

The  Conference  the  same  year  adopted  the  follow- 
ing resolutions  on  the  religious  interests  of  the  col- 
ored people: 
30 


466  History  of  Methodism. 

1.  Resolved,  That  we  will  continue  to  serve,  as  heretofore,  the  col- 
ored people  who  have  remained  under  our  care,  and  those  who  may 
return  to  their  former  Church  relations. 

2.  That  where  they  so  desire,  and  the  numbers  justify  it,  we  will 
serve  them  separately  in  place  or  time. 

3.  That  in  accordance  with  the  regulations  of  the  last  General 
Conference,  we  will  license  suitable  colored  persons  to  preach  and 
serve  colored  charges  by  appointing  preachers,  white  or  colored,  as 
may  be  judged  proper  by  the  appointing  power. 

4.  That  we  are  ready  to  render  them  any  service,  even  in  their 
new  Church  relations,  which  may  be  desired,  and  which  may  con- 
sist with  other  claims  upon  us. 


CHAPTER  XVII. 


We  are  defrauded  of  great  numbers  by  tbe  pains  that  are  taken  to 

keep  the  blacks  from  us;  their  masters  are  afraid  of  the  influence 

of  our  principles.     Would  not  an  amelioration  in  the  condition  and 

treatment  of  slaves  have  produced  more  practical  good  to  the  poor 

Africans   than   any  attempt   at   their   emancipation  f    The  state  of 

society,  unhappily,  does  not  admit  of  this;  besides,  the  blacks  are 

deprived  of  the  means  of  instruction ;  who  will  take  the  pains  to 

lead  them  into  the  way  of  salvation,  and  watch  over  them  that  they 

may  not  stray,  but  the  Methodists  ?     Well,  now  their  masters  will 

not  let  them  come  to  hear  us.     What  is  the  personal  liberty  of  the 

African,  which  he  may  abuse,  to  the  salvation  of  his  soul ;  how  may 

it  be  compared  ? 

(Francis  Asbury.) 

TT1HE  beginning  of  slavery  may  be  dated  from  the 
1  remotest  period  of  which  we  have  any  account 
in  history.  It  prevailed  particularly  among  the  Jews, 
the  Greeks,  the  Romans,  and  the  ancient  Germans, 
and  was  transmitted  by  them  to  the  various  kingdoms 
and  states  which  arose  out  of  the  Eoman  Empire. 
African  slavery  took  its  rise  from  the  Portuguese, 
who,  to  supply  the  Spaniards  with  men  to  cultivate 
their  new  possessions  in  America,  procured  negroes 
from  Africa  whom  they  sold  for  slaves  to  the  Ameri- 
can Spaniards.  This  began  in  the  year  1508,  when 
they  imported  the  first  negroes  into  Hispaniola.  It 
was  about  1551  that  the  English  began  trading  to 
Guinea;  at  first  for  gold  and  elephants'  teeth,  but 

(467) 


468  History  of  Methodism 

soon  after  for  men.  In  1556  Sir  John  Hawkins  sailed 
with  two  ships  to  Africa,  and  having  captured  a  suffi- 
cient number  of  negroes,  proceeded  to  the  West  Indies 
and  sold  them.  From  Barbadoes,  Sir  John  Yeamans, 
in  1671,  introduced  African  slaves  into  South  Caro- 
lina. Thus  the  institution  of  negro  slavery  is  coeval 
with  the  first  plantations  on  Ashley  River,  and  so 
rapidly  was  the  race  multiplied  by  importations  that 
in  a  few  years  the  blacks  were  to  the  whites  in  the 
proportion  of  twenty-two  to  twelve.  Every  one  of  the 
colonies  received  slaves  from  Africa  within  its  borders, 
but  South  Carolina  alone  was  from  its  cradle  essen- 
tially a  planting  State  with  slave  labor.  The  Ameri- 
can Methodists,  as  early  as  1780,  began  to  legislate  on 
the  subject  of  negro  slavery  by  the  adoption  of  the 
following  minute : 

Question  16.  Ought  this  Conference  to  require  those  traveling 
preachers  who  hold  slaves  to  give  promises  to  set  them  free? 

Answer.  Yes. 

Ques.  17.  Does  this  Conference  acknowledge  that  slavery  is  con- 
trary to  the  laws  of  God,  man,  and  nature,  and  hurtful  to  society; 
contrary  to  the  dictates  of  conscience  and  pure  religion,  and  doing 
that  which  we  would  not  others  should  do  to  us  and  ours?  Do  we 
pass  our  disapprobation  on  all  our  friends  who  keep  slaves  and 
advise  their  freedom? 

Ans.  Yes. 

Ques.  25.  Ought  not  the  assistant  to  meet  the  colored  people  him- 
self, and  appoint  as  helpers  in  his  absence  proper  white  persons,  and 
not  suffer  them  to  stay  late  and  meet  by  themselves? 

Ans.  Yes. 

In  1783  the  following: 

Ques.  10.  What  shall  be  done  with  our  local  preachers  who  hold 
slaves  contrary  to  the  laws  which  authorize  their  freedom  in  any 
of  the  United  States? 

Ans.  We  will  try  them  another  year.  In  the  mean  time  let  every 
assistant  deal  faithfully  and  plainly  with  every  one  and  report  to  the 
next  Conference.    It  may  then  be  necessary  to  suspend  them. 


In  South  Carolina.  469 

In  1784  the  following: 

Ques.  12.  What  shall  we  do  with  our  friends  that  will  buy  and 
sell  slaves  ? 

Ans.  If  they  buy  with  no  other  design  than  to  hold  them  as 
slaves,  and  have  been  previously  warned,  they  shall  be  expelled 
and  permitted  to  sell  on  no  consideration. 

Ques.  13.  What  shall  we  do  with  our  local  preachers  who  av i  1 1 
not  emancipate  their  slaves  in  the  States  where  the  laws  admit  it? 

Ans.  Try  those  in  Virginia  another  year,  and  suspend  the 
preachers  in  Maryland,  Delaware,  Pennsylvania,  and  New  Jersey. 

The  following  rules  were  adopted  at  the  Christmas 
Conference  in  1784: 

Ques.  41.  Are  there  any  directions  to  be  given  concerning  the 
negroes  ? 

Ans.  Let  every  preacher,  as  often  as  possible,  meet  them  in  class. 
And  let  the  assistant  always  appoint  a  proper  white  person  as  their 
leader.  Let  the  assistants  also  make  a  regular  return  to  the  Con- 
ference of  the  number  of  negroes  in  society  in  their  respective 
circuits. 

Ques.  42.  What  methods  can  we  take  to  extirpate  slavery? 

Ans.  We  are  deeply  conscious  of  the  impropriety  of  making  new 
terms  of  communion  for  a  religious  society  already  established,  ex- 
cepting on  the  most  pressing  occasion;  and  such  we  esteem  the 
practice  of  holding  our  fellow-creatures  in  slavery.  We  view  it  as 
contrary  to  the  golden  law  of  God  on  which  hang  all  the  law  and 
the  prophets,  and  the  unalienable  rights  of  mankind,  as  well  as 
every  principle  of  the  revolution,  to  hold  in  the  deepest  debase- 
ment, in  a  more  abject  slavery  than  is  perhaps  to  be  found  in  any 
part  of  the  world  except  America,  so  many  souls  that  are  all  capa- 
ble of  the  image  of  God. 

We  therefore  think  it  our  most  bounden  duty  to  take  immediate- 
ly some  effectual  method  to  extirpate  this  abomination  from  among 
us,  and  for  that  purpose  we  add  the  following  to  the  rules  of  our 
society,  viz.: 

1.  Every  member  of  our  society  who  has  slaves  in  his  possession, 
shall,  within  twelve  months  after  notice  given  to  him  by  the  assist- 
ant (which  notice  the  assistants  are  required  immediately,  and  with- 
out any  delay,  to  give  in  their  respective  circuits),  legally  execute 
and   record  an   instrument,  whereby  he  emancipates  and   sets  free 


470  History  of  Methodism 

every  slave  in  his  possession  who  is  between  the  ages  of  forty  and 
forty-rive  immediately,  or  at  farthest  when  they  arrive  at  the  age 
of  forty-five. 

And  every  slave  who  is  between  the  ages  of  twenty-five  and  forty 
immediately,  or  at  farthest  at  the  expiration  of  live  years  from  the 
date  of  the  said  instrument. 

And  every  slave  who  is  between  the  ages  of  twenty  and  twenty- 
five  immediately,  or  at  farthest  when  they  arrive  at  the  age  of 
thirty. 

And  every  slave  under  the  age  of  twenty,  as  soon  as  they  arrive 
at  the  age  of  twenty-five  at  farthest. 

And  every  infant  born  in  slavery  after  the  above-mentioned  rules 
are  complied  with,  immediately  on  its  birth. 

2.  Every  assistant  shall  keep  a  journal,  in  which  he  shall  regu- 
larly minute  down  the  names  and  ages  of  all  the  slaves  belonging 
to  all  the  masters  in  his  respective  circuit,  and  also  the  date  of 
every  instrument  executed  and  recorded  for  the  manumission  of 
the  slaves,  with  the  name  of  the  court,  book,  and  folio,  in  which 
the  said  instruments  respectively  shall  have  been  recorded;  which 
journal  shall  be  handed  down  in  each  circuit  to  the  succeeding 
assistants. 

3.  In  consideration  that  these  rules  form  a  new  term  of  commun- 
ion, every  person  concerned,  who  will  not  comply  with  them,  shall 
have  liberty  quietly  to  withdraw  himself  from  our  society  within 
the  twelve  months  succeeding  the  notice  given  as  aforesaid ;  other- 
wise the  assistant  shall  exclude  him  from  the  society. 

4.  No  person  so  voluntarily  withdrawn,  or  so  excluded,  shall  ever 
partake  of  the  Supper  of  the  Lord  with  the  Methodists,  till  he 
complies  with  the  above  requisitions. 

5.  No  person  holding  slaves  shall,  in  future,  be  admitted  into 
society,  or  to  the  Lord's  Supper,  till  he  previously  complies  with 
these  rules  concerning  slavery. 

N.  B. — These  rules  are  to  affect  the  members  of  our  society  no 
farther  than  as  they  are  consistent  with  the  laws  of  the  States  in 
which  they  reside. 

And  respecting  our  brethren  in  Virginia  that  are  concerned,  and 
after  due  consideration  of  their  peculiar  circumstances,  we  allow 
them  two  years  from  the  notice  given,  to  consider  the  expedience 
of  compliance  or  non-compliance  with  these  rules. 

Ques.  43.  What  shall  be  done  with  those  who  buy  or  sell  slaves, 
or  give  them  away  ? 


In  South  Carolina.  471 

Ans.  They  are  immediately  to  be  expelled — unless  they  buy  them 
on  purpose  to  free  them. 

Not  more  than  six  months  had  elapsed  after  the 
adoption  of  these  last  rules  before  it  was  thought  nec- 
essary to  suspend  them.  Accordingly,  in  the  Annual 
Minutes  for  1785,  the  following  notice  was  inserted: 

It  is  recommended  to  all  our  brethren  to  suspend  the  execution 
of  the  minute  on  slavery  till  the  deliberation  of  a  future  Conference, 
and  that  an  equal  space  of  time  be  allowed  all  our  members  for  con- 
sideration, when  the  minute  shall  be  put  in  force. 

N.  B. — We  do  hold  in  the  deepest  abhorrence  the  practice  of 
slavery,  and  shall  not  cease  to  seek  its  destruction  by  all  wise  and 
prudent  means. 

This  note  does  not  seem  to  refer  to  Question  43 
(1784),  as  it,  with  the  same  answer,  was  retained  in  the 
Discipline  of  1786.  In  the  Annual  Minutes  for  1787 
we  find  the  following: 

Ques.  17.  What  directions  shall  we  give  for  the  promotion  of  the 
spiritual  welfare  of  the  colored  people? 

Ans.  We  conjure  all  our  ministers  and  preachers  by  the  lovTe  of 
God  and  the  salvation  of  souls,  and  do  require  them  by  all  the  au- 
thority that  is  invested  in  us  to  leave  nothing  undone  for  the  spiritual 
benefit  and  salvation  of  them  within  their  respective  circuits  and 
districts,  and  for  this  purpose  to  embrace  every  opportunity  of  inquir- 
ing into  the  state  of  their  souls,  and  to  unite  in  society  those  who 
appear  to  have  a  real  desire  of  fleeing  from  the  wrath  to  come;  to 
meet  such  in  class,  and  to  exercise  the  whole  Methodist  discipline 
among  them. 

From  this  till  1796  no  mention  was  made  of  the 
subject  except  in  the  General  Rules.  There  is  noth- 
ing on  the  subject  of  slavery  in  the  General  Rules  of 
Mr.  Wesley,  but  we  find  the  following  in  1789: 

The  buying  or  selling  the  bodies  and  souls  of  men,  women,  or 
children,  with  an  intention  to  enslave  them. 

In  1792  it  reads: 

The  buying  or  selling  of  men,  women,  or  children,  with  an  inten- 
tion to  enslave  them. 


472  History  of  Methodism 

In  1808  it  takes  this  final  form: 

The  buying  and  selling  of  men,  women,  and  children,  with  an  in- 
tention to  enslave  them. 

"Articles  of  Agreement  amongst  the  preachers" 
were  signed  at  the  several  Conferences  held  for  1795, 
of  which  no  account  was  published  in  the  Minutes, 
since  the  action  was  not  regarded  as  Conference  busi- 
ness, and  was  only  binding  on  those  who  signed,  but 
of  which  Bishop  Asbury  makes  the  following  record: 

The  preachers  almost  unanimously  entered  into  an  agreement 
and  resolution  not  to  hold  slaves  in  any  State  where  the  law  will 
allow  them  to  manumit  them,  on  pain  of  forfeiture  of  their  honor 
and  their  place  in  the  itinerant  connection,  and  in  any  State  where 
the  law  will  not  admit  of  manumission  they  agreed  to  pay  them  the 
worth  of  their  labor,  and  when  they  die  to  leave  them  to  some  per- 
son or  persons,  or  the  society  in  trust,  to  bring  about  their  liberty. 

1796.     The  following  section  was  introduced  on  the  subject: 

Ques.  What  regulations  shall  be  made  for  the  extirpation  of  the 
crying  evil  of  African  slavery  ? 

Ans.  1.  We  declare  that  we  are  more  than  ever  convinced  of  the 
great  evil  of  the  African  slavery  which  still  exists  in  these  United 
States,  and  do  most  earnestly  recommend  to  the  yearly  Conferences, 
quarterly-meetings,  and  to  those  who  have  the  oversight  of  districts 
and  circuits,  to  be  exceedingly  cautious  what  persons  they  admit  to 
official  stations  in  our  Church,  and  in  the  case  of  future  admission 
to  official  stations  to  require  such  security  of  those  who  hold  slaves, 
for  the  emancipation  of  them,  immediately  or  gradually,  as  the 
laws  of  the  States  respectively  and  the  circumstances  of  the  ease 
will  admit;  and  Ave  do  fully  authorize  all  the  yearly  Conferences  to 
make  whatever  regulations  they  judge  proper,  in  the  present  case, 
respecting  the  admission  of  persons  to  official  stations  in  our  Church. 

2.  No  slave-holder  shall  be  received  into  society  till  the  preacher 
who  has  the  oversight  of  the  circuit  has  spoken  to  him  freely  and 
faithfully  on  the  subject  of  slavery. 

3.  Every  member  of  the  society  who  sells  a  slave  shall  imme- 
diately, after  full  proof,  be  excluded  the  society.  And  if  any  mem- 
ber of  our  society  purchase  a  slave,  the  ensuing  quarterly-meeting 
shall  determine  on  the  number  of  years  in  which  the  slave  so  pur- 


In  South  Carolina.  473 

chased  would  work  out  the  price  of  his  purchase.  And  the  person 
so  purchasing  shall,  immediately  after  such  determination,  execute 
a  legal  instrument  for  the  manumission  of  such  slave,  at  the  expira- 
tion of  the  term  determined  by  the  quarterly-meeting.  And  in 
default  of  his  executing  such  instrument  of  manumission,  or  on  his 
refusal  to  submit  his  case  to  the  judgment  of  the  quarterly-meeting, 
such  member  shall  be  excluded  the  society.  Provided,  also,  that  in 
the  case  of  a  female  slave,  it  shall  be  inserted  in  the  aforesaid  in- 
strument of  manumission  that  all  her  children  who  shall  be  born 
during  the  years  of  her  servitude  shall  be  free  at  the  following 
times,  namely:  Every  female  child  at  the  age  of  twenty-one.  and 
every  male  child  at  the  age  of  twenty-five.  Nevertheless,  if  the 
member  of  our  society,  executing  the  said  instrument  of  manumis- 
sion, judge  it  proper,  he  may  fix  the  times  of  manumission  of  the 
children  of  the  female  slaves  before  mentioned  at  an  earlier  age 
than  that  which  is  prescribed  above. 

4.  The  preachers  and  other  members  of  our  society  are  requested 
to  consider  the  subject  of  negro  slavery  with  deep  attention  till  the 
ensuing  General  Conference,  and  that  they  impart  to  the  General 
^Conference,  through  the  medium  of  the  yearly  Conferences,  or  oth- 
erwise, any  important  thoughts  upon  the  subject,  that  the  Conference 
may  have  full  light  in  order  to  take  further  steps  toward  the  eradi- 
cating this  enormous  evil  from  that  part  of  the  Church  of  God  to 
which  they  are  united.  [It  may  be  worthy  of  remark  that  this  is 
almost  the  only  section  upon  which  the  bishops  make  no  notes.] 

1800.  The  following  new  paragraphs  were  inserted: 

2.  When  any  traveling  preacher  becomes  an  owner  of  a  slave  or 
slaves,  by  any  means,  he  shall  forfeit  his  ministerial  character  in  our 
Church,  unless  he  execute,  if  it  be  practicable,  a  legal  emancipation 
of  such  slaves,  conformably  to  the  lawrs  of  the  State  in  which  he 
lives. 

6.  The  Annual  Conferences  are  directed  to  draw  up  addresses  for 
the  gradual  emancipation  of  the  slaves  to  the  Legislatures  of  those 
States  in  which  no  general  laws  have  been  passed  for  that  purpose. 
These  addresses  shall  urge,  in  the  most  respectful  but  pointed  man- 
ner, the  necessity  of  a  law  for  the  gradual  emancipation  of  the 
slaves;  proper  committees  shall  be  appointed  by  the  Annual  Con- 
ferences, out  of  the  most  respectable  of  our  friends,  for  the  con- 
ducting of  the  business;  and  the  presiding  elders,  elders,  deacons, 
and  traveling  preachers,  shall  procure  as  many  proper  signatures  as 
possible  to  the  addresses,  and  »ive  all  the  assistance  in  their  power 


474  History  of  Methodism 

in  every  respect  to  aid  the  committees,  and  to  further  this  blessed 
undertaking.  Let  this  be  continued  from  year  to  year,  till  the 
desired  end  be  accomplished. 

1804.     The  following  alterations  were  made : 

The  question  reads  :  "What  shall  be  done  for  the  extirpation  of 
the  evil  of  slavery  ? 

In  paragraph  1  (1796)  instead  of  "more  than  ever  convinced," 
we  have,  "  as  much  as  ever  convinced  ;  "  and  instead  of  "the  African 
slavery  which  still  exists  in  these  United  States,"  we  have  "  slavery." 

In  paragraph  4  (3  of  1796),  respecting  the  selling  of  a  slave,  be- 
fore the  words  "shall  immediately,"  the  following  clause  is  inserted: 
"  except  at  the  request  of  the  slave,  in  cases  of  mercy  and  humanity, 
agreeably  to  the  judgment  of  a  committee  of  the  male  members  of 
the. society,  appointed  by  the  preacher  who  has  the  charge  of  the 
circuit." 

The  following  new  proviso  was  inserted  in  this  paragraph:  "Pro- 
vided, also,  that  if  a  member  of  our  society  shall  buy  a  slave  with  a 
certificate  of  future  emancipation,  the  terms  of  emancipation  shall, 
notwithstanding,  be  subject  to  the  decision  of  the  quarterly-meeting 
Conference."  All  after  "nevertheless"  was  struck  out  and  the  follow- 1 
ing  substituted :  "  The  members  of  our  societies  in  the  States  of 
North  Carolina,  South  Carolina,  Georgia,  and  Tennessee,  shall  be 
exempted  from  the  operation  of  the  above  rules."  The  paragraphs 
about  considering  the  subject  of  slavery  and  petitions  to  Legisla- 
tures (namely,  No.  4  of  1796,  and  No.  6  of  1800),  were  struck  out, 
and  the  following  added : 

"  5.  Let  our  preacher?,  from  time  to  time,  as  occasion  serves,  ad- 
monish and  exhort  all  slaves  to  render  due  respect  and  obedience  to 
the  commands  and  interests  of  their  respective  masters." 

1808.  All  that  related  to  slave-holding  among  private  members 
(see  2  and  3  of  1796)  struck  out,  and  the  following  substituted : 

"  3.  The  General  Conference  authorizes  each  Annual  Conference 
to  form  their  own  regulations  relative  to  buying  and  selling  slaves." 

Paragraph  5  of  1804  was  also  struck  out. 

Moved  from  the  chair  (Bishop  Asbury  or  Bishop  McKe.ndree) 
that  there  be  one  thousand  forms  of  Discipline  prepared  for  the  use 
of  the  South  Carolina  Conference  in  which  the  section  and  rule  on 
slavery  be  left  out.     Carried. 

1812.     Paragraph  3  of  1808  was  altered  so  as  to  read : 

"3.  Whereas  the  laws  of  some  of  the  States  do  not  admit  of 
rmancipating  of  slaves  without  a  special  act  of  the  Legislature,  the 


In  South  Carolina.  475 

General  Conference  authorizes  each  Annual  Conference  to  form 
their  own  regulations  relative  to  buying  and  selling  slaves." 

1816.     Paragraph  1  (see  179G)  was  altered  so  as  to  read: 

"1.  "We  declare  that  we  are  as  much  as  ever  convinced  of  the 
great  evil  of  slavery  ;  therefore,  no  slave-holder  shall  be  eligible  to 
any  official  station  in  our  Church  hereafter,  where  the  laws  of  the 
State  in  which  he  lives  will  admit  of  emancipation,  and  permit  the 
liberated  slave  to  enjoy  freedom." 

1820.  Paragraph  3  (see  1812),  leaving  it  to  the  Annual  Confer- 
ences "to  form  their  own  regulations  about  buying  and  selling 
slaves,"  was  struck  out. 

1824.     The  following  paragraphs  added : 

"3.  All  our  preachers  shall  prudently  enforce  upon  our  members 
the  necessity  of  teaching  their  slaves  to  read  the  word  of  God,  and 
to  allow  them  time  to  attend  upon  the  public  worship  of  God  on 
our  regular  days  of  divine  service. 

"4.  Our  colored  preachers  and  official  members  shall  have  all  the 
privileges  which  are  usual  to  others  in  the  District  and  Quarterly 
Conferences,  where  the  usages  of  the  country  do  not  forbid  it.  And 
the  presiding  elder  may  hold  for  them  a  separate  District  Confer- 
ence, where  the  number  of  colored  local  preachers  will  justify  it. 

"  5.  The  Annual  Conferences  may  employ  colored  preachers  to 
travel  and  preach  where  their  services  are  judged  necessary,  pro- 
vided that  no  one  shall  be  so  employed  without  having  been  rec- 
ommended according  to  the  form  of  Discipline." 

In  1836  the  following  preamble  and  resolutions  on 
the  subject  of  Abolitionism  were  adopted: 

Whereas  great  excitement  has  prevailed  in  this  country  on  the 
subject  of  modern  Abolitionism,  which  is  reported  to  have  been  in- 
creased in  this  city  (Cincinnati)  recently  by  the  unjustifiable  conduct 
of  two  members  of  the  General  Conference,  in  lecturing  upon  and  in 
favor  of  that  agitating  topic;  and  whereas  such  a  course  on  the  part 
of  any  of  its  members  is  calculated  to  bring  upon  this  body  the  sus- 
picions and  distrust  of  the  community,  and  misrepresent  its  senti- 
ments in  regard  to  the  point  at  issue ;  and  Avhereas  in  this  aspect  of 
the  case,  a  due  regard  for  its  own  character,  as  well  as  a  just  concern 
for  the  interests  of  the  Church  confided  to  its  care,  demand  a  full, 
decided,  and  unequivocal  expression  of  the  views  of  the  General 
Conference  in  the  premises.     Therefore, 

1.  Resolved,  by  the  delegates  of  the  Annual  Conferences  in  General 


47G  History  of  Methodism 

Conference  assembled,  That  they  disapprove  in  the  most  unqualified 
sense  the  conduct  of  two  members  of  the  General  Conference  whe 
are  reported  to  have  lectured  in  this  city  recently  upon  and  in  favoi 
of  modern  Abolitionism. 

2.  Resolved,  That  they  are  decidedly  opposed  to  modern  Abo- 
litionism, and  wholly  disclaim  any  right,  wish,  or  intention  to  inter- 
fere in  the  civil  and  political  relation  between  master  and  slave  a.s 
it  exists  in  the  slave-holding  States  of  thi3  Union. 

o.  Resolved,  That  the  foregoing  preamble  and  resolutions  be  pub- 
lished in  our  periodicals. 

The  same  General  Conference  (1836)  adopted  the 
report  o£  the  Committee  on  Slavery  as  follows : 

The  committee  to  whom  were  referred  sundry  memorials  from  the 
North,  praying  that  certain  rules  on  the  subject  of  slavery  which 
formerly  existed  in  our  book  of  Discipline  should  be  restored,  and 
that  the  General  Conference  take  such  measures  as  they  may  deem 
proper  to  free  the  Church  from  the  evil  of  slavery,  beg  leave  to 
report  that  they  have  had  the  subject  under  serious  consideration, 
and  are  of  opinion  that  the  prayers  of  the  memorialists  cannot  be 
granted,  believing  that  it  would  be  highly  improper  for  the  General 
Conference  to  take  any  action  that  would  alter  or  change  our  rules 
on  the  subject  of  slavery.  Your  committee,  therefore,  respectfully 
submit  the  following  resolution: 

Resolved,  by  the  delegates  of  the  Annual  Conferences  in  General  Con- 
ference assembled,  That  it  is  inexpedient  to  make  any  change  in  our 
book  of  Discipline  respecting  slavery,  and  that  Ave  deem  it  improper 
further  to  agitate  the  subject  in  the  General  Conference  at  present. 

All  which  is  respectfully  submitted. 

Accordingly,  at  the  end  of  a  tortuous  and  incon- 
sistent legislation,  we  find  in  1840  in  the  book  of  Dis- 
cipline, Part  II.,  Section  X. : 

Of  Slavery. 

Question.  What  shall  be  done  for  the  extirpation  of  the  evil  of 
slavery  ? 

Answer  1 .  We  declare  that  we  are  as  much  as  ever  convinced  of  the 
great  evil  of  slavery  ;  therefore,  no  slave-holder  shall  be  eligible  to 
any  official  station  in  our  Church  hereafter,  where  the  laws  of  the 


In  South  Carolina.  4H1 

State  in  which  he  lives  will  admit  of  emancipation,  and  permit  the 
liberated  slave  to  enjoy  freedom. 

2.  When  any  traveling  preacher  becomes  an  owner  of  a  slave  or 
slaves,  by  any  means,  he  shall  forfeit  his  ministerial  character  in 
our  Church,  unless  he  execute,  if  it  be  practicable,  a  legal  emanci- 
pation of  such  slaves,  conformably  to  the  laws  of  the  State  in  which 
he  lives. 

3.  All  our  preachers  shall  prudently  enforce  upon  our  members 
the  necessity  of  teaching  their  slaves  to  read  the  word  of  God,  and 
to  allow  them  time  to  attend  upon  the  public  worship  of  God  on  our 
regular  days  of  divine  service. 

4.  Our  colored  preachers  and  official  members  shall  have  all  the 
privileges  which  are  usual  to  others  in  the  District  and  Quarterly 
Conferences,  where  the  usages  of  the  country  do  not  forbid  it.  And 
the  presiding  elder  may  hold  for  them  a  separate  District  Confer- 
ence, where  the  number  of  colored  local  preachers  will  justify  it. 

5.  The  Annual  Conferences  may  employ  colored  preachers  to 
travel  and  preach  where  their  services  are  judged  necessary ;  pro- 
vided that  no  one  shall  be  so  employed  without  having  been  rec- 
ommended according  to  the  form  of  Discipline. 

In  formal  interpretation  of  this  section  the  same 
General  Conference  (1840)  adopted  the  following  reso- 
lution, viz.: 

Resolved,  by  the  delegates  of  the  several  Annual  Conferences  in  Gen- 
eral Conference  assembled,  That  under  the  provisional  exception  of 
the  general  rule  of  the  Church  on  the  subject  of  slavery,  the  simple 
holding  of  slaves,  or  mere  ownership  of  slave  property,  in  States  or 
Territories  where  the  laws  do  not  admit  of  emancipation  and  permit 
the  liberated  slave  to  enjoy  freedom,  constitutes  no  legal  barrier  to 
the  election  or  ordination  of  ministers  to  the  various  grades  of  of- 
fice known  in  the  ministry  of  the  Methodist  Episcopal  Church,  and 
cannot,  therefore,  be  considered  as  operating  any  forfeiture  of  right 
in  view  of  such  election  and  ordination. 

The  address  of  this  same  General  Conference  (1840) 
in  response  to  the  address  of  the  British  Conference 
says: 

Of  these  United  States  (to  the  government  and  laws  of  which, 


478  History  of  Methodism 

according  to  the  division  of  power  made  to  them  by  the  Constitution 
of  the  Union  and  the  constitutions  of  the  several  States,  we  owe  and 
delight  to  render  a  sincere  and  patriotic  loyalty)  there  are  several 
which  do  not  allow  of  slavery.  There  are  others  in  which  it  is  al- 
lowed, and  there  are  slaves;  but  the  tendency  of  the  laws  and  the 
minds  of  the  majority  of  the  people  are  in  favor  of  emancipation. 
But  there  are  others  in  which  slavery  exists  so  universally,  and  is  so 
closely  interwoven  with  their  civil  institutions,  that  both  do  the  laws 
disallow  of  emancipation  and  the  great  body  of  the  people  (the 
source  of  law  with  us)  hold  it  to  be  treasonable  to  set  forth  any 
thing,  by  word  or  deed,  tending  that  way.  Each  one  of  all  these 
States  is  independent  of  the  rest,  and  sovereign  with  respect  to  its 
internal  government  (as  much  so  as  if  there  existed  no  confeder- 
ation among  them  for  ends  of  common  interest),  and  therefore  it 
is  impossible  to  frame  a  rule  on  slavery  proper  for  our  people  in 
all  the  States  alike.  But  our  Church  is  extended  through  all  the 
States,  and  as  it  would  be  wrong  and  unscriptural  to  enact  a  rule  of 
discipline  in  opposition  to  the  constitution  and  laws  of  the  State,  so 
also  would  it  not  be  equitable  or  scriptural  to  confound  the  positions 
of  our  ministers  and  people  (so  different  as  they  are  in  different 
States)  with  respect  to  the  moral  question  which  slavery  involves. 
Under  the  administration  of  the  venerable  Dr.  Coke,  this  plain  dis- 
tinction was  once  overlooked,  and  it  was  attempted  to  urge  emanci- 
pation in  all  the  States;  but  the  attempt  proved  almost  ruinous,  and 
was  soon  abandoned  by  the  Doctor  himself.  While  therefore  the 
Church  has  encouraged  emancipation  in  those  States  where  the  laws 
permit  it,  and  allowed  the  freedman  to  enjoy  freedom,  we  have  re- 
frained, for  conscience'  sake,  from  all  intermeddling  with  the  subject 
in  those  other  States  where  the  laws  make  it  criminal.  And  such  a 
course  we  think  agreeable  to  the  Scriptures,  and  indicated  by  St. 
Paul's  inspired  instructions  to  servants  in  his  First  Epistle  to  the 
Corinthians,  chapter  vii.,  verses  20, 21.  For  if  servants  were  not  to  care 
for  their  servitude  when  they  might  not  be  free,  though  if  they  might 
be  free  they  should  use  it  rather;  so  neither  should  masters  be  con- 
demned for  not  setting  them  free  when  they  might  not  do  so,  though 
if  they  might  they  should  do  so  rather.  The  question  of  the  evil  of 
slavery,  abstractly  considered,  you  will  readily  perceive,  brethren, 
is  a  very  different  matter  from  a  principle  or  rule  of  Church  disci- 
pline, to  be  executed  contrary  to,  and  in  defiance  of,  the  law  of  the 
land.  Methodism  has  always  been  (except  perhaps  in  the  single 
instance  above)  eminently  loyal  and  promotive  of  good  order;  and 


In  South  Carolina,  479 

so  we  desire  it  may  ever  continue  to  be,  both  in  Europe  and  America. 
With  this  sentiment  we  conclude  the  subject,  adding  the  corrobo- 
rating language  of  your  noble  Missionary  Society,  by  the  revered 
and  lamented  Watson,  in  their  inductions  to  missionaries,  published 
in  the  report  of  1833  as  follows :  As  in  the  Colonies  in  which  you 
are  called  to  labor  a  great  proportion  of  the  inhabitants  are  in  a 
state  of  slavery,  the  committee  most  strongly  call  to  your  remem- 
brance what  was  so  fully  stated  to  you  when  you  were  accepted  as  a 
missionary  to  the  West  Indies,  that  your  only  business  is  to  promote 
the  moral  and  religious  improvement  of  the  slaves  to  whom  you 
may  have  access,  without  in  the  least  degree,  in  public  or  private, 
interfering  with  their  civil  condition. 

Iii  the  General  Conference  of  1844  the  following 
preamble  and  resolution  were  offered: 

Whereas  the  Discipline  of  our  Church  forbids  the  doing  any  thing 
calculated  to  destroy  our  itinerant  general  superintendency,  and 
whereas  Bishop  Andrew  has  become  connected  with  slavery  by 
marriage  and  otherwise,  and  this  act  having  drawn  after  it  circum- 
stances which  in  the  estimation  of  the  General  Conference  will 
greatly  embarrass  the  exercise  of  his  office  as  an  itinerant  general 
superintendent,  if  not  in  some  places  entirely  prevent  it;  therefore, 

Resolved,  That  it  is  the  sense  of  this  General  Conference  that  he 
desist  from  the  exercise  of  this  office  so  long  as  this  impediment 
remains. 

On  this  resolution  Dr.  Capers  made  the  following 
speech : 

Mr.  President :  At  no  previous  General  Conference  have  the  con- 
flicting opinions  of  the  North  and  South  in  relation  to  slavery  and 
abolition  been  soiully  and  strongly  set  before  us  and  the  community 
as  at  present.  I  wish  it  may  prove  for  the  better ;  though  I  can 
hardly  hope  it  will  not  for  the  worse.  In  what  I  have  now  on  my 
mind  to  utter,  I  wish  to  call  attention  first  to  the  unity  of  the 
Church,  as  it  seems  to  me  it  ought  to  affect  this  question,  inde- 
pendently of  all  sectional  views  in  any  quarter. 

Perhaps  it  has  always  been  felt  since  the  Church  has  been  ex- 
tended over  the  whole  country,  North  and  South,  that  brethren  who 
have  occupied  positions  far  North  and  South  have  been  opposed  to 
each  other  in  their  views  of  this  subject.     Possibly  they  have  been 


480  History  of  Methodism 

too  far  apart,  in  local  position,  to  understand  well  each  other's  prin- 
ciples ;  and  the  action  lias  been  as  if  a  medical  man  should  bestow 
all  his  care  on  a  particular  limb  to  cure  a  disease  of  the  general 
system.  Now,  sir,  if  I  know  my  heart,  I  approach  this  subject  with 
an  ardent  and  sincere  desire  to  contribute  something — if  ever  so 
little — to  the  conservation  of  the  whole  Church.  However  wide  a 
difference  there  may  be — and  I  apprehend  there  is  indeed  a  wide 
difference — between  my  views  of  slavery,  as  it  exists  among  the 
Methodists  in  South  Carolina,  and  the  views  of  brethren  of  the 
North  and  East,  I  thank  God  to  know  and  to  feel  that  this  difference 
of  our  views  has  never  awakened  in  me,  for  one  moment,  a  dispo- 
sition to  inflict  the  slightest  injury  on  any  brother.  If  I  have  ever 
said  aught  against  any  one's  good  name,  as  a  Christian  or  Christian 
minister,  on  account  of  this  difference  of  opinion,  or  have  cherished 
in  my  heart  any  other  than  Christian  feelings  toward  any  one  for  a 
cause  which  I  deem  so  foreign  from  the  true  ground  of  faith  and 
fellowship,  I  am  not  conscious  of  it.  I  have  considered,  sir,  that 
our  Church  is  one,  and  our  ministry  one,  in  spite  of  these  opinions. 
My  honored  brother  (Dr.  Durbin)  deprecates  involving  the  North 
in  a  connection  with  slavery;  and  assumes  that  such  must  be  the 
result,  if  Bishop  Andrew  is  continued  in  the  general  superintenden- 
cy.  But  I  hold,  that  if  the  North  might  be  involved  in  the  evil 
they  so  much  deprecate,  for  the  cause  alleged,  they  are  already  in- 
volved by  another  cause.  They  are  involved  by  the  unity  of  the 
Church  and  the  unity  of  our  ministry.  I  thank  God  for  this  unity; 
a  unity  Avhich  stands  not  in  the  episcopacy  only,  but  pervades  the 
entire  of  our  ecclesiastical  constitution.  We  have  not  one  episco- 
pacy only,  but  one  ministry,  one  doctrine,  one  Discipline — every 
usage  and  every  principle  one  for  the  North  and  the  South.  And 
in  this  view  of  the  matter,  I  cannot  but  express  my  surprise  that  it 
should  be  said  (and  it  has  been  said  by  more  than  one  brother  on 
this  floor)  that  if  the  present  measure  should  not  pass  it  will  ex- 
tend the  evil  of  slavery  over  the  North.  It  has  been  declared  (and 
I  thank  brethren  for  the  declaration)  that  it  is  not  the  purpose  of 
any  to  oppress  the  South;  but  they  insist  much  and  gravely  on  their 
duty  to  protect  the  North.  It  is  easy  to  err  in  the  application  of 
abstract  principles  to  practice  ;  and  I  must  confess  that  in  the  pres- 
ent instance  the  application  appears  to  my  mind  to  be  not  only 
erroneous,  but  preposterous.  What,  sir,  extend  the  evil  of  slavery 
over  the  North  by  a  failure  to  carry  the  resolution  on  your  table! 
What  is  slavery?     What  new  slave  would  such  a  failure  make? 


In  South  Carolina.  465 

the  "trial  of  affliction"  and  "the  deep  poverty"  of  the  Southern 
Methodist  Church  be  the  opportunity  in  which  the  highest  com- 
mendation for  liberality  may  be  secured  for  us  and  our  children? 
In  reviewing  the  efforts  of  the  year,  who  feels  that  he  has  done  his 
duty  fully  ?  Has  the  flock  of  Christ  been  faithfully  taught  to  fol- 
low his  example  of  love  to  man?  or  have  we  allowed  the  financial 
depression  of  the  country  to  seal  our  lips  and  cool  our  ardor  for 
souls?  Let  a  faithful  answer  be  given,  and  if  delinquency  be  noted 
by  conscience,  let  honest  repentance  stand  up  with  its  confession, 
and  say,  "Lord,  what  Avilt  thou  have  me  to  do?" 

While  the  list  of  missions  in  our  Conference  is  small,  there  is  an 
increasing  demand  for  effort  in  this  department  of  our  work.  Two 
new  missions  have  been  recommended  by  the  Board,  while  we  fear 
there  will  not  be  means  at  our  own  command  to  establish  either  one 
or  the  other.  Here  in  the  territory  of  the  South  Carolina  Conference 
are  fields  now  white  to  the  harvest.  Shall  we  pray  the  Lord  of  the 
harvest  to  send  forth  more  laborers  into  the  harvest,  and  not  prepare 
to  sustain  them  in  toil  ?  Let  every  member  of  the  Conference  take 
these  facts  to  the  people  of  his  charge;  repeat  this  from  the  mount- 
ain to  the  sea-board;  teach  its  meaning  to  the  children  at  home  and 
in  the  Sunday-school ;  let  it  swell  above  the  din  of  the  work-shop 
and  noise  of  the  mill ;  shout  it  to  the  plowman  in  the  field  and 
student  in  the  library;  sound  it  along  the  highway  of  trade,  until 
child,  and  artisan,  and  plowman,  and  student,  and  merchant,  shall 
make  their  later  profits  and  hoarded  treasures  yield  a  full  supply 
for  holy  work.  Can  the  Church  pause  in  this  work  any  longer? 
Will  the  fields  be  let  alone  by  licentiousness  and  infidelity?  Will 
not  the  storms  waste  the  harvest  if  not  early  gathered?  The  corn 
is  breast-high,  and  waits  the  reaper's  sickle.  A  crown  is  at  stake, 
and  the  victor  only  shall  wear  it. 

In  the  Christian's  field  of  battle, 

In  the  bivouac  of  life, 
Be  not  like  dumb,  driven  cattle; 

Be  a  hero  in  the  strife. 
Then  be  ready,  up  and  doing, 

With  a  heart  for  any  fate, 
Still  achieving,  still  pursuing, 

Learn  to  labor  and  to  wait. 

The  Conference  the  same  year  adopted  the  follow- 
ing resolutions  on  the  religious  interests  of  the  col- 
ored people: 


466  History  of  Methodism. 

1.  Resolved,  That  Ave  will  continue  to  serve,  as  heretofore,  the  col- 
ored people  who  have  remained  under  our  care,  and  those  who  may 
return  to  their  former  Church  relations. 

2.  That  where  they  so  desire,  and  the  numbers  justify  it,  we  will 
serve  them  separately  in  place  or  time. 

3.  That  in  accordance  with  the  regulations  of  the  last  General 
Conference,  we  will  license  suitable  colored  persons  to  preach  and 
serve  colored  charges  by  appointing  preachers,  white  or  colored,  as 
may  be  judged  proper  by  the  appointing  power. 

4.  That  Ave  are  ready  to  render  them  any  service,  even  in  their 
new  Church  relations,  which  may  be  desired,  and  which  may  con- 
sist with  other  claims  upon  us. 


CHAPTER  XVII. 


We  are  defrauded  of  great  numbers  by  the  pains  that  are  taken  to 
keep  the  blacks  from  us;  their  masters  are  afraid  of  the  influence 
of  our  principles.  Would  not  an  amelioration  in  the  condition  and 
treatment  of  slaves  have  produced  more  practical  good  to  the  poor 
Africans  than  any  attempt  at  their  emancipation t  The  state  of 
society,  unhappily,  does  not  admit  of  this;  besides,  the  blacks  are 
deprived  of  the  means  of  instruction ;  who  will  take  the  pains  to 
lead  them  into  the  way  of  salvation,  and  watch  over  them  that  they 
may  not  stray,  but  the  Methodists?  Well,  now  their  masters  will 
not  let  them  come  to  hear  us.  What  is  the  personal  liberty  of  the 
African,  which  he  may  abuse,  to  the  salvation  of  his  soul ;  how  may 

it  be  compared  ? 

(Francis  Asbury.) 

THE  beginning  of  slavery  may  be  dated  from  the 
remotest  period  of  which  we  have  any  account 
in  history.  It  prevailed  particularly  among  the  Jews, 
the  Greeks,  the  Romans,  and  the  ancient  Germans, 
and  was  transmitted  by  them  to  the  various  kingdoms 
and  states  which  arose  out  of  the  Roman  Empire. 
African  slavery  took  its  rise  from  the  Portuguese, 
who,  to  supply  the  Spaniards  with  men  to  cultivate 
their  new  possessions  in  America,  procured  negroes 
from  Africa  whom  they  sold  for  slaves  to  the  Ameri- 
can Spaniards.  This  began  in  the  year  1508,  when 
they  imported  the  first  negroes  into  Hispaniola.  It 
was  about  1551  that  the  English  began  trading  to 
Guinea;  at  first  for  gold  and  elephants'  teeth,  but 

(467) 


468  History  of  Methodism 

soon  after  for  men.  In  1556  Sir  John  Hawkins  sailed 
with  two  ships  to  Africa,  and  having  captured  a  suffi- 
cient number  of  negroes,  proceeded  to  the  West  Indies 
and  sold  them.  From  Barbadoes,  Sir  John  Yeamans, 
in  1671,  introduced  African  slaves  into  South  Caro- 
lina. Thus  the  institution  of  negro  slavery  is  coeval 
with  the  first  plantations  on  Ashley  River,  and  so 
rapidly  was  the  race  multiplied  by  importations  that 
in  a  few  years  the  blacks  were  to  the  whites  in  the 
proportion  of  twenty-two  to  twelve.  Every  one  of  the 
colonies  received  slaves  from  Africa  within  its  borders, 
but  South  Carolina  alone  was  from  its  cradle  essen- 
tially a  planting  State  with  slave  labor.  The  Ameri- 
can Methodists,  as  early  as  1780,  began  to  legislate  on 
the  subject  of  negro  slavery  by  the  adoption  of  the 
following  minute : 

Question  16.  Ought  this  Conference  to  require  those  traveling 
preachers  who  hold  slaves  to  give  promises  to  set  them  free? 

Answer.  Yes. 

Ques.  17.  Does  this  Conference  acknowledge  that  slavery  is  con- 
trary to  the  laws  of  God,  man,  and  nature,  and  hurtful  to  society; 
contrary  to  the  dictates  of  conscience  and  pure  religion,  and  doing 
that  which  we  would  not  others  should  do  to  us  and  ours?  Do  we 
pass  our  disapprobation  on  all  our  friends  who  keep  slaves  and 
advise  their  freedom? 

Ans.  Yes. 

Ques.  25.  Ought  not  the  assistant  to  meet  the  colored  people  him- 
self, and  appoint  as  helpers  in  his  absence  proper  white  persons,  and 
not  suffer  them  Jo  stay  late  and  meet  by  themselves? 

Ans.  Yes. 

In  1783  the  following: 

Ques.  10.  What  shall  be  done  with  our  local  preachers  who  hold 
slaves  contrary  to  the  laws  which  authorize  their  freedom  in  any 
of  the  United  States? 

Ans.  We  will  try  them  another  year.  In  the  mean  time  let  every 
assistant  deal  faithfully  and  plainly  with  every  one  and  report  to  the 
next  Conference.    It  may  then  be  necessary  to  suspend  them. 


In  South  Carolina.  469 

In  1784  the  following: 

Ques.  12.  What  shell  we  do  with  our  friends  that  will  buy  and 
sell  slaves  ? 

Ans.  If  they  buy  with  no  other  design  than  to  hold  them  as 
slaves,  and  have  been  previously  warned,  they  shall  be  expelled 
and  permitted  to  sell  on  no  consideration. 

Ques.  13.  What  shall  we  do  with  our  local  preachers  who  will 
not  emancipate  their  slaves  in  the  States  where  the  laws  admit  it? 

Ans.  Try  those  in  Virginia  another  year,  and  suspend  the 
preachers  in  Maryland,  Delaware,  Pennsylvania,  and  New  Jersey. 

The  following  rules  were  adopted  at  the  Christmas 
Conference  in  1784: 

Ques.  41.  Are  there  any  directions  to  be  given  concerning  the 
negroes  ? 

Ans.  Let  every  preacher,  as  often  as  possible,  meet  them  in  class. 
And  let  the  assistant  always  appoint  a  proper  white  person  as  their 
leader.  Let  the  assistants  also  make  a  regular  return  to  the  Con- 
ference of  the  number  of  negroes  in  society  in  their  respective 
circuits. 

Ques.  42.  What  methods  can  we  take  to  extirpate  slavery  ? 

Ans.  We  are  deeply  conscious  of  the  impropriety  of  making  new 
terms  of  communion  for  a  religious  society  already  established,  ex- 
cepting on  the  most  pressing  occasion;  and  such  we  esteem  the 
practice  of  holding  our  fellow-creatures  in  slavery.  We  view  it  as 
contrary  to  the  golden  law  of  God  on  which  hang  all  the  law  and 
the  prophets,  and  the  unalienable  rights  of  mankind,  as  well  as 
every  principle  of  the  revolution,  to  hold  in  the  deepest  debase- 
ment, in  a  more  abject  slavery  than  is  perhaps  to  be  found  in  any 
part  of  the  world  except  America,  so  many  souls  that  are  all  capa- 
ble of  the  image  of  God. 

We  therefore  think  it  our  most  bounden  duty  to  take  immediate- 
ly some  effectual  method  to  extirpate  this  abomination  from  among 
us,  and  for  that  purpose  we  add  the  following  to  the  rules  of  our 
society,  viz.:     • 

1.  Every  member  of  our  society  who  has  slaves  in  his  possession, 
shall,  within  twelve  months  after  notice  given  to  him  by  the  assist- 
ant (which  notice  the  assistants  are  required  immediately,  and  with- 
out any  delay,  to  give  in 'their  respective  circuits),  legally  execute 
and   record  an  instrument,  whereby  he  emancipates  and  sets  free 


470  History  of  Methodism 

every  slave  in  his  possession  who  is  between  the  ages  of  forty  and 
forty-live  immediately,  or  at  farthest  when  they  arrive  at  the  age 
of  forty-five. 

And  every  slave  who  is  between  the  ages  of  twenty-five  and  forty 
immediately,  or  at  farthest  at  the  expiration  of  five  years  from  the 
date  of  the  said  instrument. 

And  every  slave  who  is  between  the  ages  of  twenty  and  twenty- 
five  immediately,  or  at  farthest  when  they  arrive  at  the  age  of 
thirty. 

And  every  slave  under  the  age  of  twenty,  as  soon  as  they  arrive 
at  the  age  of  twenty-five  at  farthest. 

And  every  infant  born  in  slavery  after  the  above-mentioned  rules 
are  complied  with,  immediately  on  its  birth. 

2.  Every  assistant  shall  keep  a  journal,  in  which  he  shall  regu- 
larly minute  down  the  names  and  ages  of  all  the  slaves  belonging 
to  all  the  masters  in  his  respective  circuit,  and  also  the  date  of 
every  instrument  executed  and  recorded  for  the  manumission  of 
the  slaves,  with  the  name  of  the  court,  book,  and  folio,  in  which 
the  said  instruments  respectively  shall  have  been  recorded;  which 
journal  shall  be  handed  down  in  each  circuit  to  the  succeeding 
assistants. 

3.  In  consideration  that  these  rules  form  a  new  term  of  commun- 
ion, every  person  concerned,  who  will  not  comply  with  them,  shall 
have  liberty  quietly  to  withdraw  himself  from  our  society  within 
the  twelve  months  succeeding  the  notice  given  as  aforesaid ;  other- 
wise the  assistant  shall  exclude  him  from  the  society. 

4.  No  person  so  voluntarily  withdrawn,  or  so  excluded,  shall  ever 
partake  of  the  Supper  of  the  Lord  with  the  Methodists,  till  he 
complies  with  the  above  requisitions. 

5.  No  person  holding  slaves  shall,  in  future,  be  admitted  into 
society,  or  to  the  Lord's  Supper,  till  he  previously  complies  with 
these  rules  concerning  slavery. 

N.  B. — These  rules  are  to  affect  the  members  of  our  society  no 
farther  than  as  they  are  consistent  with  the  laws  of  the  States  in 
which  they  reside. 

And  respecting  our  brethren  in  Virginia  that  are  concerned,  and 
after  due  consideration  of  their  peculiar  circumstances,  we  allow 
them  two  years  from  the  notice  given,  to  consider  the  expedience 
of  compliance  or  non-compliance  with  these  rules. 

Ques.  43.  What  shall  be  done  with  those  who  buy  or  sell  slaves, 
or  give  them  away  ? 


In  South  Carolina.  471 

Ans.  They  are  immediately  to  be  expelled — unless  they  buy  them 
on  purpose  to  free  them. 

Not  more  than  six  months  had  elapsed  after  the 
adoption  of  these  last  rules  before  it  was  thought  nec- 
essary to  suspend  them.  Accordingly,  in  the  Annual 
Minutes  for  1785,  the  following  notice  was  inserted: 

It  is  recommended  to  all  our  brethren  to  suspend  the  execution 
of  the  minute  on  slavery  till  the  deliberation  of  a  future  Conference, 
and  that  an  equal  space  of  time  be  allowed  all  our  members  for  con- 
sideration, when  the  minute  shall  be  put  in  force. 

N.  B. — We  do  hold  in  the  deepest  abhorrence  the  practice  of 
slavery,  and  shall  not  cease  to  seek  its  destruction  by  all  wise  and 
prudent  means. 

This  note  does  not  seem  to  refer  to  Question  43 
(1784),  as  it,  with  the  same  answer,  was  retained  in  the 
Discipline  of  1786.  In  the  Annual  Minutes  for  1787 
we  find  the  following: 

Ques.  17.  What  directions  shall  we  give  for  the  promotion  of  the 
spiritual  welfare  of  the  colored  people? 

Ans.  We  conjure  all  our  ministers  and  preachers  by  the  love  of 
God  and  the  salvation  of  souls,  and  do  require  them  by  all  the  au- 
thority that  is  invested  in  us  to  leave  nothing  undone  for  the  spiritual 
benefit  and  salvation  of  them  within  their  respective  circuits  and 
districts,  and  for  this  purpose  to  embrace  every  opportunity  of  inquir- 
ing into  the  state  of  their  souls,  and  to  unite  in  society  those  who 
appear  to  have  a  real  desire  of  fleeing  from  the  wrath  to  come;  to 
meet  such  in  class,  and  to  exercise  the  whole  Methodist  discipline 
among  them.  % 

From  this  till  1796  no  mention  was  made  of  the 
subject  except  in  the  General  Kules.  There  is  noth- 
ing on  the  subject  of  slavery  in  the  General  Kules  of 
Mr.  Wesley,  but  we  find  the  following  in  1789: 

The  buying  or  selling  the  bodies  and  souls  of  men,  women,  or 
children,  with  an  intention  to  enslave  them. 

In  1792  it  reads: 

The  buying  or  selling  of  men,  women,  or  children,  with  an  inten- 
tion to  enslave  them. 


472  History  of  Methodism 

In  1808  it  takes  this  final  form: 

The  buying  and  selling  of  men,  women,  and  children,  with  an  in- 
tention to  enslave  them. 

"Articles  of  Agreement  amongst  the  preachers" 
were  signed  at  the  several  Conferences  held  for  1795, 
of  which  no  account  was  published  in  the  Minutes, 
since  the  action  was  not  regarded  as  Conference  busi- 
ness, and  was  only  binding  on  those  who  signed,  but 
of  which  Bishop  Asbury  makes  the  following  record: 

The  preachers  almost  unanimously  entered  into  an  agreement 
and  resolution  not  to  hold  slaves  in  any  State  where  the  law  will 
allow  them  to  manumit  them,  on  pain  of  forfeiture  of  their  honor 
and  their  place  in  the  itinerant  connection,  and  in  any  State  where 
the  law  will  not  admit  of  manumission  they  agreed  to  pay  them  the 
worth  of  their  labor,  and  when  they  die  to  leave  them  to  some  per- 
son or  persons,  or  the  society  in  trust,  to  bring  about  their  liberty. 

1796.     The  following  section  was  introduced  on  the  subject: 

Ques.  What  regulations  shall  be  made  for  the  extirpation  of  the 
crying  evil  of  African  slavery? 

Ans.  1.  We  declare  that  we  are  more  than  ever  convinced  of  the 
great  evil  of  the  African  slavery  which  still  exists  in  these  United 
States,  and  do  most  earnestly  recommend  to  the  yearly  Conferences, 
quarterly-meetings,  and  to  those  who  have  the  oversight  of  districts 
and  circuits,  to  be  exceedingly  cautious  what  persons  they  admit  to 
official  stations  in  our  Church,  and  in  the  case  of  future  admission 
to  official  stations  to  require  such  security  of  those  who  hold  slaves, 
for  the  emancipation  of  them,  immediately  or  gradually,  as  the 
laws  of  the  States  respectively  and  the  circumstances  of  the  case 
will  admit;  and  Ave  do  fully  authorize  all  the  yearly  Conferences  to 
make  whatever  regulations  they  judge  proper,  in  the  present  case, 
respecting  the  admission  of  persons  to  official  stations  in  our  Church. 

2.  No  slave-holder  shall  be  received  into  society  till  the  preacher 
who  has  the  oversight  of  the  circuit  has  spoken  to  him  freely  and 
faithfully  on  the  subject  of  slavery. 

3.  Every  member  of  the  society  who  sells  a  slave  shall  imme- 
diately, after  full  proof,  be  excluded  the  society.  And  if  any  mem- 
ber of  our  society  purchase  a  slave,  the  ensuing  quarterly-meeting 
shall  determine  on  the  number  of  years  in  which  the  slave  so  pur- 


In  South  Carolina.  473 

chased  would  work  out  the  price  of  his  purchase.  And  the  person 
so  purchasing  shall,  immediately  after  such  determination,  execute 
a  legal  instrument  for  the  manumission  of  such  slave,  at  the  expira- 
tion of  the  term  determined  by  the  quarterly-meeting.  And  in 
default  of  his  executing'such  instrument  of  manumission,  or  on  his 
refusal  to  submit  his  case  to  the  judgment  of  the  quarterly-meeting, 
such  member  shall  be  excluded  the  society.  Provided,  also,  that  in 
.  the  case  of  a  female  slave,  it  shall  be  inserted  in  the  aforesaid  in- 
strument of  manumission  that  all  her  children  who  shall  be  born 
during  the  years  of  her  servitude  shall  be  free  at  the  following 
times,  namely:  Every  female  child  at  the  age  of  twenty-one,  and 
every  male  child  at  the  age  of  twenty-five.  Nevertheless,  if  t lie 
member  of  our  society,  executing  the  said  instrument  of  manumis- 
sion, judge  it  proper,  he  may  fix  the  times  of  manumission  of  the 
children  of  the  female  slaves  before  mentioned  at  an  earlier  age 
than  that  which  is  prescribed  above. 

4.  The  preachers  and  other  members  of  our  society  are  requested 
to  consider  the  subject  of  negro  slavery  with  deep  attention  till  the 
ensuing  General  Conference,  and  that  they  impart  to  the  General 
Conference,  through  the  medium  of  the  yearly  Conferences,  or  oth- 
erwise, any  important  thoughts  upon  the  subject,  that  the  Conference 
may  have  full  light  in  order  to  take  further  steps  toward  the  eradi- 
cating this  enormous  evil  from  that  part  of  the  Church  of  God  to 
which  they  are  united.  [It  may  be  worthy  of  remark  that  this  is 
almost  the  only  section  upon  which  the  bishops  make  no  notes.] 
1800.  The  following  new  paragraphs  were  inserted: 
2.  When  any  traveling  preacher  becomes  an  owner  of  a  slave  or 
slaves,  by  any  means,  he  shall  forfeit  his  ministerial  character  in  our 
Church,  unless  he  execute,  if  it  be  practicable,  a  legal  emancipation 
of  such  slaves,  conformably  to  the  laws  of  the  State  in  which  he 
lives. 

6.  The  Annual  Conferences  are  directed  to  draw  up  addresses  for 
the  gradual  emancipation  of  the  slaves  to  the  Legislatures  of  those 
States  in  which  no  general  laws  have  been  passed  for  that  purpose. 
These  addresses  shall  urge,  in  the  most  respectful  but  pointed  man- 
ner, the  necessity  of  a  law  for  the  gradual  emancipation  of  the 
slaves;  proper  committees  shall  be  appointed  by  the  Annual  Con- 
ferences, out  of  the  most  respectable  of  our  friends,  for  the  con- 
ducting of  the  business;  and  the  presiding  elders,  elders,  deacons, 
and  traveling  preachers,  shall  procure  as  many  proper  signatures  as 
possible  to  the  addresses,  and  give  all  the  assistance  in  their  power 


474  History  of  Methodism 

in  every  respect  to  aid  the  committees,  and  to  farther  this  blessed 
undertaking.  Let  this  Le  continued  from  year  to  year,  till  the 
desired  end  be  accomplished. 

1804.     The  following  alterations  were  made  : 

The  question  reads  :  "What  shall  be  done  for  the  extirpation  of 
the  evil  of  slavery  ? 

In  paragraph  1  (1796)  instead  of  "more  than  ever  convinced," 
we  have,  "  as  much  as  ever  convinced  ; "  and  instead  of  "the  African 
slavery  which  still  exists  in  these  United  States,"  we  have  "  slavery." 

In  paragraph  4  (3  of  1796),  respecting  the  selling  of  a  slave,  be- 
fore the  words  "shall  immediately,"  the  following  clause  is  inserted: 
"  except  at  the  request  of  the  slave,  in  cases  of  mercy  and  humanity, 
agreeably  to  the  judgment  of  a  committee  of  the  male  members  of 
the  society,  appointed  by  the  preacher  who  has  the  charge  of  the 
circuit." 

The  following  new  proviso  was  inserted  in  this  paragraph :  "Pro- 
vided, also,  that  if  a  member  of  our  society  shall  buy  a  slave  with  a 
certificate  of  future  emancipation,  the  terms  of  emancipation  shall, 
notwithstanding,  be  subject  to  the  decision  of  the  quarterly-meeting 
Conference."  All  after  "  nevertheless"  was  struck  out  and  the  follow- 
ing substituted :  "  The  members  of  our  societies  in  the  States  of 
North  Carolina,  South  Carolina,  Georgia,  and  Tennessee,  shall  be 
exempted  from  the  operation  of  the  above  rules."  The  paragraphs 
about  considering  the  subject  of  slavery  and  petitions  to  Legisla- 
tures (namely,  No.  4  of  1796,  and  No.  6  of  1800),  were  struck  out, 
and  the  following  added: 

"  5.  Let  our  preachers,  from  time  to  time,  as  occasion  serves,  ad- 
monish and  exhort  all  slaves  to  render  due  respect  and  obedience  to 
the  commands  and  interests  of  their  respective  masters." 

1808.  All  that  related  to  slave-holding  among  private  members 
(see  2  and  3  of  1796)  struck  out,  and  the  following  substituted : 

"  3.  The  General  Conference  authorizes  each  Annual  Conference 
to  form  their  own  "regulations  relative  to  buying  and  selling  slaves." 

Paragraph  5  of  1804  was  also  struck  out. 

Moved  from  the  chair  (Bishop  Asbury  or  Bishop  McKejidree) 
that  there  be  one  thousand  forms  of  Discipline  prepared  for  the  use 
of  the  South  Carolina  Conference  in  which  the  section  and  rule  on 
slavery  be  left  out.     Carried. 

1812.     Paragraph  3  of  1808  was  altered  so  as  to  read: 

"3.  Whereas  the  laws  of  some  of  the  States  do  not  admit  of 
emancipating  of  slaves  without  a  special  act  of  the  Legislature,  the 


In  South  Carolina.  475 

General  Conference  authorizes  each  Annual  Conference  to  form 
their  own  regulations  relative  to  buying  and  selling  slaves." 

1816.     Paragraph  1  (see  1796)  Avas  altered  so  as  to  read: 

"1.  We  declare  that  we  are  as  much  as  ever  convinced  of  the 
great  evil  of  slavery  ;  therefore,  no  slave-holder  shall  be  eligible  to 
any  official  station  in  our  Church  hereafter,  where  the  laws  of  the 
^tate  in  which  he  lives  will  admit  of  emancipation,  and  permit  the 
liberated  slave  to  enjoy  freedom." 

1820.  Paragraph  3  (see  1812),  leaving  it  to  the  Annual  Confer- 
ences "to  form  their  own  regulations  about  buying  and  selling 
slaves,"  was  struck  out. 

1824.     The  following  paragraphs  added  :  • 

"3.  All  our  preachers  shall  prudently  enforce  upon  our  members 
the  necessity  of  teaching  their  slaves  to  read  the  word  of  God,  and 
to  allow  them  time  to  attend  upon  the  public  worship  of  God  on 
our  regular  days  of  divine  service. 

"4.  Our  colored  preachers  and  official  members  shall  have  all  the 
privileges  which  are  usual  to  others  in  the  District  and  Quarterly 
Conferences,  where  the  usages  of  the  country  do  not  forbid  it.  And 
the  presiding  elder  may  hold  for  them  a  separate  District  Confer- 
ence, where  the  number  of  colored  local  preachers  will  justify  it. 

"  5.  The  Annual  Conferences  may  employ  colored  preachers  to 
travel  and  preach  where  their  services  are  judged  necessary,  pro- 
vided that  no  one  shall  be  so  employed  without  having  been  rec- 
ommended according  to  the  form  of  Discipline." 

In  1836  the  following  preamble  and  resolutions  on 
the  subject  of  Abolitionism  were  adopted: 

Whereas  great  excitement  has  prevailed  in  this  country  on  the 
subject  of  modern  Abolitionism,  which  is  reported  to  have  been  in- 
creased in  this  city  (Cincinnati)  recently  by  the  unjustifiable  conduct 
of  two  members  of  the  General  Conference,  in  lecturing  upon  and  in 
favor  of  that  agitating  topic;  and  Avhereas  such  a  course  on  the  part 
of  any  of  its  members  is  calculated  to  bring  upon  this  body  the  sus- 
picions and  distrust  of  the  community,  and  misrepresent  its  senti- 
ments in  regard  to  the  point  at  issue ;  and  whereas  in  this  aspect  of 
the  case,  a  due  regard  for  its  own  character,  as  well  as  a  just  concern 
for  the  interests  of  the  Church  confided  to  its  care,  demand  a  full, 
decided,  and  unequivocal  expression  of  the  views  of  the  General 
Conference  in  the  premises.     Therefore, 

1.  Resolved,  by  the  delegates  of  the  Annual  Conferences  in   General 


47G  History  of  Methodism 

Conference  assembled,  That  they  disapprove  in  the  most  unqualified 
sense  the  conduct  of  two  members  of  the  General  Conference  whc 
are  reported  to  have  lectured  in  this  city  recently  upon  and  in  favoi 
of  modern  Abolitionism. 

2.  Resolved,  That  they  are  decidedly  opposed  to  modern  Abo- 
litionism, and  wholly  disclaim  any  right,  wish,  or  intention  to  inter- 
fere in  the  civil  and  political- relation  between  master  and  slave  as 
it  exists  in  the  slave-holding  States  of  this  Union. 

o.  Resolved,  That  the  foregoing  preamble  and  resolutions  be  pub- 
lished in  our  periodicals. 

The  same  General  Conference  (1836)  adopted  the 
report  of  the  Committee  on  Slavery  as  follows: 

The  committee  to  whom  were  referred  sundry  memorials  from  the 
North,  praying  that  certain  rules  on  the  subject  of  slavery  which 
formerly  existed  in  our  book  of  Discipline  should  be  restored,  and 
that  the  General  Conference  take  such  measures  as  they  may  deem 
proper  to  free  the  Church  from  the  evil  of  slavery,  beg  leave  to 
report  that  they  have  had  the  subject  under  serious  consideration, 
and  are  of  opinion  that  the  prayers  of  the  memorialists  cannot  be 
granted,  believing  that  it  would  be  highly  improper  for  the  General 
Conference  to  take  any  action  that  would  alter  or  change  our  rules 
on  the  subject  of  slavery.  Your  committee,  therefore,  respectfully 
submit  the  following  resolution: 

Resolved,  by  the  delegates  of  the  Annual  Conferences  in  General  Con- 
ference assembled,  That  it  is  inexpedient  to  make  any  change  in  our 
book  of  Discipline  respecting  slavery,  and  that  we  deem  it  improper 
further  to  agitate  the  subject  in  the  General  Conference  at  present. 

All  which  is  respectfully  submitted. 

Accordingly,  at  the  end  of  a  tortuous  and  incon- 
sistent legislation,  we  find  in  18-10  in  the  book  of  Dis- 
cipline, Part  II.,  Section  X. : 

Of  Slavery. 

Question.  What  shall  be  done  for  the  extirpation  of  the  evil  of 
slavery  ? 

Answer  1 .  We  declare  that  we  are  as  much  as  ever  convinced  of  the 
great  evil  of  slavery;  therefore,  no  slave-holder  shall  be  eligible  to 
any  official  station  in  our  Church  hereafter,  where  the  laws  of  the 


In  South  Carolina.  4H1 

State  in  which  he  lives  will  admit  of  emancipation,  and  permit  the 
liberated  slave  to  enjoy  freedom. 

2.  When  any  traveling  preacher  becomes  an  owner  of  a  slave  or 
slaves,  by  any  means,  he  shall  forfeit  his  ministerial  character  in 
our  Church,  unless  he  execute,  if  it  be  practicable,  a  legal  emanci- 
pation of  such  slaves,  conformably  to  the  laws  of  the  State  in  which 
he  lives. 

3.  All  our  preachers  shall  prudently  enforce  upon  our  members 
the  necessity  of  teaching  their  slaves  to  read  the  word  of  God.  and 
to  allow  them  time  to  attend  upon  the  public  worship  of  God  on  our 
regular  days  of  divine  service. 

4.  Our  colored  preachers  and  official  members  shall  have  all  the 
privileges  which  are  usual  to  others  in  the  District  and  Quarterly 
Conferences,  where  the  usages  of  the  country  do  not  forbid  it.  And 
the  presiding  telder  may  hold  for  them  a  separate  District  Confer- 
ence, where  the  number  of  colored  local  preachers  will  justify  it. 

5.  The  Annual  Conferences  may  employ  colored  preachers  to 
travel  and  preach  where  their  services  are  judged  necessary ;  pro- 
vided that  no  one  shall  be  so  employed  without  having  been  rec- 
ommended according  to  the  form  of  Discipline. 

In  formal  interpretation  of  this  section  the  same 
General  Conference  (1840)  adopted  the  following  reso- 
lution, viz.: 

Resolved,  by  the  delegates  of  the  severed  Annual  Conferences  in  Gen- 
ercd  Conference  assembled,  That  under  the  provisional  exception  of 
the  general  rule  of  the  Church  on  the  subject  of  slavery,  the  simple 
holding  of  slaves,  or  mere  ownership  of  slave  property,  in  States  or 
Territories  where  the  laws  do  not  admit  of  emancipation  and  permit 
the  liberated  slave  to  enjoy  freedom,  constitutes  no  legal  barrier  to 
the  election  or  ordination  of  ministers  to  the  various  grades  of  of- 
fice known  in  the  ministry  of  the  Methodist  Episcopal  Church,  and 
cannot,  therefore,  be  considered  as  operating  any  forfeiture  of  right 
in  view  of  such  election  and  ordination. 

The  address  of  this  same  General  Conference  (1840) 
in  response  to  the  address  of  the  British  Conference 
says: 

Of  these  United  States  (to  the  government  and  laws  of  which. 


478  History  of  Methodism 

according  to  the  division  of  power  made  to  them  by  the  Constitution 
of  the  Union  and  the  constitutions  of  the  several  States,  we  owe  and 
delight  to  render  a  sincere  and  patriotic  loyalty)  there  are  several 
which  do  not  allow  of  slavery.  There  are  others  in  which  it  is  al- 
lowed, and  there  are  slaves ;  but  the  tendency  of  the  laws  and  the 
minds  of  the  majority  of  the  people  are  in  favor  of  emancipation. 
But  there  are  others  in  which  slavery  exists  so  universally,  and  is  so 
closely  interwoven  with  their  civil  institutions,  that  both  do  the  laws 
disallow  of  emancipation  and  the  great  body  of  the  people  (the 
source  of  law  with  us)  hold  it  to  be  treasonable  to  set  forth  any 
thing,  by  Avord  or  deed,  tending  that  way.  Each  one  of  all  these 
States  is  independent  of  the  rest,  and  sovereign  with  respect  to  its 
internal  government  (as  much  so  as  if  there  existed  no  confeder- 
ation among  them  for  ends  of  common  interest^,  and  therefore  it 
is  impossible  to  frame  a  rule  on  slavery  proper  for*our  people  in 
all  the  States  alike.  But  our  Church  is  extended  through  all  the 
States,  and  as  it  would  be  wrong  and  unscriptural  to  enact  a  rule  of 
discipline  in  opposition  to  the  constitution  and  laws  of  the  State,  so 
also  would  it  not  be  equitable  or  scriptural  to  confound  the  positions 
of  our  ministers  and  people  (so  different  as  they  are  in  different 
States)  with  respect  to  the  moral  question  which  slavery  involves. 
Under  the  administration  of  the  venerable  Dr.  Coke,  this  plain  dis- 
tinction was  once  overlooked,  and  it  was  attempted  to  urge  emanci- 
pation in  all  the  States;  but  the  attempt  proved  almost  ruinous,  and 
was  soon  abandoned  by  the  Doctor  himself.  While  therefore  the 
Church  has  encouraged  emancipation  in  those  States  where  the  laws 
permit  it,  and  allowed  the  freedman  to  enjoy  freedom,  we  have  re- 
frained, for  conscience'  sake,  from  all  intermeddling  with  the  subject 
in  those  other  States  where  the  laws  make  it  criminal.  And  such  a 
course  we  think  agreeable  to  the  Scriptures,  and  indicated  by  St. 
Paul's  inspired  instructions  to  servants  in  his  First  Epistle  to  the 
Corinthians,  chapter  vii.,  verses  20, 21.  For  if  servants  were  not  to  care 
for  their  servitude  when  they  might  not  be  free,  though  if  they  might 
be  free  they  should  use  it  rather;  so  neither  should  masters  be  con- 
demned for  not  setting  them  free  when  they  might  not  do  so,  though 
if  they  might  they  should  do  so  rather.  The  question  of  the  evil  of 
slavery,  abstractly  cousidered,  you  will  readily  perceive,  brethren, 
is  a  very  different  matter  from  a  principle  or  rule  of  Church  disci- 
pline, to  be  executed  contrary  to,  and  in  defiance  of,  the  law  of  the 
land.  Methodism  has  always  been  (except  perhaps  in  the  single 
instance  above)  eminently  loyal  and  promotive  of  good  order;  and 


In  South  Carolina,  479 

so  we  desire  it  may  ever  continue  to  be,  both  in  Europe  and  America. 
With  this  sentiment  we  conclude  the  subject,  adding  the  corrobo- 
rating language  of  your  noble  Missionary  Society,  by  the  revered 
and  lamented  Watson,  in  their  intructions  to  missionaries,  published 
in  the  report  of  1833  as  follows :  As  in  the  Colonies  in  which  you 
are  called  to  labor  a  great  proportion  of  the  inhabitants  are  in  a 
state  of  slavery,  the  committee  most  strongly  call  to  your  remem- 
brance what  was  so  fully  stated  to  you  when  you  were  accepted  as  a 
missionary  to  the  West  Indies,  that  your  only  business  is  to  promote 
the  moral  and  religious  improvement  of  the  slaves  to  whom  you 
may  have  access,  without  in  the  least  degree,  in  public  or  private, 
interfering  with  their  civil  condition. 

Iii  the  General  Conference  of  1844  the  following 
preamble  and  resolution  were  offered: 

Whereas  the  Discipline  of  our  Church  forbids  the  doing  any  thing 
calculated  to  destroy  our  itinerant  general  superin tendency,  and 
whereas  Bishop  Andrew  has  become  connected  with  slavery  by 
marriage  and  otherwise,  and  this  act  having  drawn  after  it  circum- 
stances which  in  the  estimation  of  the  General  Conference  will 
greatly  embarrass  the  exercise  of  his  office  as  an  itinerant  general 
superintendent,  if  not  in  some  places  entirely  prevent  it;  therefore, 

Resolved,  That  it  is  the  sense  of  this  General  Conference  that  lie 
desist  from  the  exercise  of  this  office  so  long  as  this  impediment 
remains. 

On  this  resolution  Dr.  Capers  made  the  following 
speech: 

Mr.  President:  At  no  previous  General  Conference  have  the  con- 
flicting opinions  of  the  North  and  South  in  relation  to  slavery  and 
abolition  been  so  fully  and  strongly  set  before  us  and  the  community 
as  at  present.  I  wish  it  may  prove  for  the  better ;  though  I  can 
hardly  hope  it  will  not  for  the  worse.  In  what  I  have  now  on  my 
mind  to  utter,  I  wish  to  call  attention  first  to  the  unity  of  the 
Church,  as  it  seems  to  me  it  ought  to  affect  this  question,  inde- 
pendently of  all  sectional  views  in  any  quarter. 

Perhaps  it  has  always  been  felt  since  the  Church  has  been  ex- 
tended over  the  whole  country,  North  and  South,  that  brethren  who 
have  occupied  positions  far  North  and  South  have  been  opposed  to 
each  other  in  their  views  of  this  subject.     Possibly  they  have  been 


480  History  of  Methodism 

too  fur  apart,  in  local  position,  to  understand  well  each  other's  prin- 
ciples ;  and  the  action  has  been  as  if  a  medical  man  should  bestow 
all  his  care  on  a  particular  limb  to  cure  a  disease  of  the  general 
system.  Now,  sir,  if  I  know  my  heart,  I  approach  this  subject  with 
an  ardent  and  sincere  desire  to  contribute  something — if  ever  so 
little — to  the  conservation  of  the  whole  Church.  Plowever  wide  a 
difference  there  may  be — and  I  apprehend  there  is  indeed  a  wide 
difference — between  my  views  of  slavery,  as  it  exists  among  the 
Methodists  in  South  Carolina,  and  the  views  of  brethren  of  the 
North  and  East,  I  thank  God  to  know  and  to  feel  that  this  difference 
of  our  views  has  never  awakened  in  me,  for  one  moment,  a  dispo- 
sition to  inflict  the  slightest  injury  on  any  brother.  If  I  have  ever 
said  aught  against  any  one's  good  name,  as  a  Christian  or  Christian 
minister,  on  account  of  this  difference  of  opinion,  or  have  cherished 
in  my  heart  any  other  than  Christian  feelings  toward  any  one  for  a 
cause  which  I  deem  so  foreign  from  the  true  ground  of  faith  and 
fellowship,  I  am  not  conscious  of  it.  I  have  considered,  sir,  that 
our  Church  is  one,  and  our  ministry  one,  in  spite  of  these  opinions. 
My  honored  brother  (Dr.  Durbin)  deprecates  involving  the  North 
in  a  connection  with  slavery;  and  assumes  that  such  must  be  the 
result,  if  Bishop  Andrew  is  continued  in  the  general  superintenden- 
cy.  But  I  hold,  that  if  the  North  might  be  involved  in  the  evil 
they  so  much  deprecate,  for  the  cause  alleged,  they  are  already  in- 
volved by  another  cause.  They  are  involved  by  the  unity  of  the 
Church  and  the  unity  of  our  ministry.  I  thank  God  for  this  unity; 
a  unity  which  stands  not  in  the  episcopacy  only,  but  pervades  the 
entire  of  our  ecclesiastical  constitution.  We  have  not  one  episco- 
pacy only,  but  one  ministry,  one  doctrine,  one  Discipline — every 
usage  and  every  principle  one  for  the  North  and  the  South.  And 
in  this  view  of  the  matter,  I  cannot  but  express  my  surprise  that  it 
should  be  said  (and  it  has  been  said  by  more  than  one  brother  on 
this  floor)  that  if  the  present  measure  should  not  pass  it  will  ex- 
tend the  evil  of  slavery  over  the  North.  It  has  been  declared  (and 
I  thank  brethren  for  the  declaration)  that  it  is  not  the  purpose  of 
any  to  oppress  the  South ;  but  they  insist  much  and  gravely  on  their 
duty  to  protect  the  North.  It  is  easy  to  err  in  the  application  of 
abstract  principles  to  practice  ;  and  I  must  confess  that  in  the  pres- 
ent instance  the  application  appears  to  my  mind  to  be  not  only 
erroneous,  but  preposterous.  What,  sir,  extend  the  evil  of  slavery 
over  the  North  by  a  failure  to  carry  the  resolution  on  your  table! 
What  is  slavery?     What  new  slave  would  such  a  failure  make? 


Lv  South  Carolina.  481 

What  slave,  now  a  slave,  would  it  make  more  a  bondman?  Or  who 
that  is  not  now  a  slave-holder  might  be  made  a  slave-holder?  Not 
one  more  slave,  nor  one  more  slave-holder,  can  be  made  by  the  failure 
of  the  measure ;  and  yet  brethren  are  bound  to  carry  it,  not  that  they 
may  oppress  the  South,  but  merely  that  they  may  prevent  an  exten- 
sion of  slavery  over  the  North.  It  is,  they  say,  a  mere  matter  of 
self-preservation.  As  if  for  the  cause  that  Bishop  Andrew  was  made 
a  slave-holder  without  his  consent,  by  the  will  of  the  old  lady  who 
died  in  Augusta  some  years  ago,  all  these  brethren,  and  all  they  rep- 
resent, were  about  to  be  involved,  or  were  already  involved,  in  the 
same  predicament  with  the  bishop,  whether  they  will  or  no.  The 
phrase  "connected  with  slavery"  has  been  complained  of  as  extremely 
indefinite;  but  I  could  not  have  thought  that  it  was  so  indefinite  as 
this  hypothesis  proceeds  to  make  it.  Bishop  Andrew's  "connection 
with  slavery,"  brethren  assure  us,  will  carry  the  defilement  to  hun- 
dreds of  thousands  who  are  now  clean,  unless  they  prevent  it  by  the 
passage  of  that  resolution!  I  cannot  trace  this  line  of  connection; 
I  cannot  fix  its  figure ;  I  cannot  conceive  of  it  as  an  actual  verity. 
Mesmerism  itself  should  not  be  more  impalpable.  But  I  am  free  to 
declare,  sir,  that  I  have  no  desire  for  the  extension  of  slavery.  I 
could  wish  no  freeman  to  be  made  a  slave.  I  could  rather  wish  that 
slaves  were  freemen.  I  certainly  could  not  wish  my  brethren  who 
are  served  by  freemen  to  be  taxed  with  such  incumbrances  as  some 
of  us  are  who  have  slaves  to  serve  us. 

Sir,  I  consider  our  circumstances  in  this  debate  quite  too  serious 
for  extreme  speculations  on  either  side;  but  if  brethren  will  indulge 
that  way,  they  will  allow  me  the  benefit  of  inferences  fairly  deduci- 
ble  from  their  own  mode  of  reasoning.  And  I  claim  the  inferences 
as  fair  from  their  argument  on  this  point,  that  if  they  are  involved, 
or  likely  to  be  involved,  in  the  evil  of  slavery  by  their  relation  to 
Bishop  Andrew,  they  are  already  involved,  inextricably  involved, 
unless  they  break  up  the  Church,  by  the  fact  that  they  are  akin  to 
me.  Yes,  sir,  they  and  I  are  brethren,  whether  they  will  or  no. 
The  same  holy  hands  have  been  laid  upon  their  heads  and  upon  my 
head.  The  same  vows  which  they  have  taken  I  ha\e  taken.  At 
the  same  altar  where  they  minister  do  I  minister;  and  with  the 
same  words  mutually  on  our  tongues.  We  are  the  same  ministry, 
of  the  same  Church.  Not  like,  but  identical.  Are  they  elders?  So 
am  I.  Spell  the  word.  There  is  not  a  letter  in  it  which  they  dare 
deny  me.  Take  their  measure.  I  am  just  as  high  as  they  are,  and 
they  as  low  as  I  am.  We  are  not  one  ministry  for  the  North,  anil 
31 


482  History  of  Methodism 

another  ministry  for  the  South;  but  one,  and  one  only,  for  the  whole 
Church.  And  I  cannot  pass  from  this  point  without  thanking 
Brother  Green  for  his  remarks,  so  fitly  made  with  respect  to  this 
matter;  the  force  of  which,  I  am  persuaded,  cannot  possibly  be 
thrown  off  from  this  great  question.  Is  the  episcopacy  for  the 
whole  Church?  So  is  the  ministry.  And  if  the  fact  that  a  bishop 
is  connected  with  slavery  in  the  South,  requires  him  to  be  suspended 
because  he  cannot,  while  so  connected,  exercise  his  functions  accepta- 
bly at  the  North,  the  sarne  must  be  concluded  of  the  ministry ; 
which,  as  one  for  the  whole  Church,  and  having  equal  constitutional 
competency  for  the  North  or  the  South  indifferently,  must,  in  the 
same  involvement  as  the  bishop,  become  subject  to  like  disability. 
Nor  does  the  interference  stop  here,  but  it  extends  to  the  privileges 
of  the  membership  of  the  Church,  as  well  as  the  ministry.  The 
wound  inflicted  by  this  thrust  at  the  bishop  goes  through  the  entire 
Church.  We  are  everywhere  one  Church — one  communion.  And 
may  you  refuse  the  sacrament  of  the  Lord's  Supper,  or  admission  to 
a  love-feast,  to  a  member  of  the  Church  in  Charleston,  whose  busi- 
ness may  carry  him  to  Boston,  because  in  Boston  you  will  have  no 
connection  with  slavery?  Admit,  then,  the  principle  assun»ed  on 
the  other  side,  and  to  what  confusion  will  it  not  lead  you?  First, 
the  bishop  must  surcease  his  functions.  He  may  not  be  allowed  to 
exercise  them  even  in  the  slave-holding  States !  Next,  the  ministry 
in  the  South  must  be  declared  incompetent  to  go  North.  Next,  they 
miy  not  be  allowed  to  minister  at  all,  for  fear  of  contaminating  the 
immaculate  North  by  their  ministry  as  Methodists  among  the  defile- 
ments of  the  South.  And  next  (and  by  the  easiest  gradation),  our 
people  may  be  told  that  communicants  at  the  South  may  not  be  com- 
municants at  the  North,  and  cannot  be  received  as  such. 

It  has  been  said  that  the  course  of  aggression  from  the  beginning 
has  been  from  the  South  toward  the  North,  and  not  from  the  North 
toward  the  South. 

(Dr.  Durbin  interposed:  "Dr.  Capers  misapprehends  me.  I  said 
the  course  of  concession,  not  aggression,  had  been  from  the  North 
to  the  Southland  not  from  the  South  to  the  North.") 

Dr.  C.  I  understood  the  idea  to  be,  that  in  the  conflict  on  the 
subject  of  slavery,  the  North  has  been  giving  up  to  the  South,  and 
the  South  encroaching  on  the  North. 

(Dr.  D.  "My  words  were,  that  the  history  of  the  legislation  was 
a  constant  concession  from  the  North  to  the  South.  That  was  all  I 
said,  and  all  I  wished  to  say.") 


Ix  South  Carolina.  483 

Dr.  C.  I  am  glad  to  take  the  expression  in  the  mildest  form. 
And  in  what  I  have  to  answer,  I  must  beg  indulgence  with  respect 
to  dates.  I  will  thank  any  brother  to  supply  the  date  for  any  fact 
that  I  may  mention. 

This  being  a  question,  then,  of  North  and  South,  we  must  first 
settle  what  the  terms  mean.  What  is  North  and  what  is  South  in 
this  controversy?  I  now  understand  my  brother  to  have  said  that 
the  course  of  concession  has  been  from  the  North  to  the  South  ;  and 
I  think  he  also  said  that  these  concessions  have  been  made  while 
the  power  in  the  Church  was  passing  from  the  slave-holding  to  the 
non-slave-holding  States.  He  carried  his  dates  back  to  the  beginning, 
and  gave  us  North  and  South  as  far  back  as  1784.  But  what  region 
was  North,  and  what  South,  at  that  time?  Our  brother  says  the 
majority  was  South ;  and  where  was  the  South  in  which  that  ma- 
jority dwelt?  AVas  it  in  the  States  of  Louisiana,  Mississippi,  Ar- 
kansas, Alabama,  Georgia  or  South  Carolina?  Where  was  the 
South  of  which  the  brother  speaks,  at  the  date  he  gives?  A  few 
years  later,  we  find  two  or  three  missionaries  sent  into  South  Caro- 
lina and  Georgia,  but  the  very  name  of  Methodism  had  not  reached 
there  in  1784.  Our  first  missionary  was  sent  into  Mississippi  from 
South  Carolina  in  1802,  and  into  Alabama  in  1808.  But  we  had 
Maryland  and  Virginia  for  the  South.  Maryland  and  Virginia! 
What,  the  very  center  of  the  system  South?  And  if  Maryland  and 
Virginia  were  the  South,  where  was  the  North?  AVas  New  York 
the  North?  What,  a  slave  State  North?  As  for  New  England,  the 
bright  morning  of  her  birth  had  not  yet  dawned.  There  were  no 
Methodists  there.  Is  it  not  plain  then  that  our  brother  found  the 
power  of  the  majority  of  the  Church  to  have  been  in  the  South  be- 
fore there  was  any  South?  and  the  North  to  have  conceded  to  the 
South  before  there  was  either  North  or  South  ?  Wrhat  concessions 
had  one  slave-holding  State  to  make  to  another  slave-holding  State? 
Did  ever  Virginia  ask  concessions  of  Carolina,  or  Carolina  of  Vir- 
ginia? It  is  contrary  to  the  nature  of  the  case  that  they  should. 
And  until  New  York  became  a  free  State,  what  concessions  had  she 
to  make  to  Maryland  or  Virginia?  No,  sir,  this  question  of  North 
and  South  belonged  not  to  those  days;  and  the  "  legislation"  (as  my 
brother  calls  it)  of  those  times,  and  times  still  later  (whether  wise 
or  unwise),  is  to  be  accounted  for  on  very  different  grounds  from 
what  he  has  supposed.  In  those  times,  slavery  existed  by  general 
consent,  and  even  the  atrocious  slave-trade  Mas  carried  on  both  by 
men  of  old  England  and  New  England,     There  was  no  jealousy  in 


484  History  of  Methodism 

the  State  Legislatures  of  any  interference  of  a  hurtful  or  insur- 
rectionary tendency;  and  it  was  not  deemed  necessary  to  enact  laws 
to  limit  the  right  or  privilege  of  the  master  to  manumit  his  slaves 
at  will.  In  these  circumstances  our  rules  about  slavery  were  com- 
menced. Rules,  of  the  character  or  tendency  of  which  it  is  not  my 
purpose  to  speak;  but  which,  whether  good  or  bad,  lax  or  severe, 
were  not  begun,  or  for  many  years  continued  in  a  struggle  between 
South  and  North,  slave  States  and  free,  but  out  of  a  common  benevo- 
lence, in  States  similarly  circumstanced,  and  without  contravention 
of  the  laws.  I  cannot  give  date  for  the  rise  of  our  question  of  North 
and  South,  but  I  will  say  again,  that  it  must  date  later  than  the  time 
when  the  Northern  slave-holding  States  were  gradually  and  profit- 
ably disposing  of  their  slaves;  and  the  Southern  slave-holding 
States,  not  yet  apprehensive  of  the  antagonistic  interests  that  were 
to  arise  between  Northern  free  States  and  Southern  slave  States,  were 
comparatively  indifferent  about  the  course  of  things.  The  action  of 
the  Church  was  not  a  Southern  or  a  Northern  action,  but  such  as 
was  deemed  admissible  in  the  state  of  the  laws  where  the  Church 
existed. 

It  has  been  urged  that  Mr.  Wesley  was  an  Abolitionist. 

(Dr.  Durbin  :  "  I  take  the  liberty  to  say  that  I  never  said  that  of 
Mr.  Wesley.") 

Dr.  Capers:  I  presume  you  would  not;  and  I  do  not  think  any 
one  could,  on  mature  reflection.  Mr.  Wesley  wrote  strong  things 
against  slavery.  But  he  wrote  equally  strong  things  against  repub- 
licanism and  the  revolution.  And  yet,  when  these  United  States 
had  achieved  their  independence,  who  acted  more  kindly,  or  taught 
more  loyal  lessons  toward  our  government  than  Mr.  Wesley  ?  And 
I  must  say  here  that  I  am  in  possession  of  a  piece  of  information 
about  his  anti-slavery  principles  which  perhaps  other  brethren  do 
not  possess.  The  gentleman  mentioned  yesterday  by  Dr.  Durbin  (I 
mean  Mr.  Hammett)  was  for  some  time  my  school-master.  My  fa- 
ther was  one  of  his  first  and  firmest  firiends  and  patrons,  and  a  lead- 
ing member  of  his  society,  first  in  Charleston,  and  afterward  in 
Georgetown,  where  for  awhile  I  was  his  pupil.  Owing  to  this,  I 
suppose,  at  the  death  of  his  only  son,  not  many  years  ago,  I  was 
given  his  correspondence  with  Mr.  Wesley,  during  his  residence  as 
a  Wesleyan  missionary  in  the  West  Indies,  and  afterward  in  Charles- 
ton, till  Mr.  Wesley's  death.  The  handwriting  of  Mr.  Wesley  is 
unquestionable,  and  I  state  on  the  authority  of  this  correspondence 
that  Mr.  Wesley  gave  Mr.  Hammett  his  decided  countenance  and 


In  South  Carolina.  485 

blessing  while  he  was  in  Charleston,  no  less  than  when  he  was  at 
St.  Kitts.  Here  in  South  Carolina,  then,  Mr.  Hammett  formed  a 
religious  society  in  the  South  proper,  and  in  the  South  exclusively, 
with  Mr.  Wesley's  sanction,  and  for  the  avowed  purpose  of  being 
more  Wesleyan  than  what  was  called  Mr.  Asbury's  Connection  was 
thought  to  be  ;  and  what  rule  did  he  adopt  on  slavery  ?  Why,  no 
rule  at  all.  My  information  is  completely  satisfactory  to  my  own 
mind  on  this  point;  and  I  say,  on  the  authority  of  that  correspond- 
ence, and  the  testimony  of  my  honored  father,  who  lived  till  after  I 
was  myself  a  minister,  that  when  Mr.  Hammett,  with  Mr.  Wesley's 
sanction,  raised  societies  in  South  Carolina,  neither  did  Mr.  Ham- 
mett enjoin  on  those  societies  any  rule  respecting  slavery,  neither 
did  Mr.  Wesley  direct  or  advise  any  such  rule.  And  why  not  ?  Can 
any  one  be  at  a  loss  to  account  for  it?  The  reason  plainly  was  the 
same  which  prevented  Mr.  Wesley,  and  after  him  the  Wesleyan 
English  Conference,  from  ever  enjoining  any  rule  respecting  slavery 
for  the  missions  in  the  West  Indies,  except  that  the  missionaries 
should  wholly  refrain  from  intermeddling  with  the  subject.  The 
reason  is  found  in  the  loyalty  of  Methodism  and  religion ;  a  princi- 
ple which  no  man  knew  better  how  to  appreciate  than  Mr.  Wesley. 
He  knew  not  how  to  make  rules  against  the  law  of  the  land ;  and 
no  example  can  be  adduced  in  the  history  of  British  Methodism  of 
disciplinary  rules,  on  the  subject  of  slavery,  for  any  country,  in  ad- 
vance of  the  civil  law.  This  is  the  ground  on  which  the  South  now 
stands;  and  will  the  North  take  opposite  ground?  If  they  do,  they 
may  neither  plead  the  authority  of  Mr.  Wesley,  the  British  Connec- 
tion, or  Mr.  Asbury  for  it.  For  myself,  I  must  utterly  abjure  all 
right  or  pretension  on  the  part  of  the  Church  to  interfere  with  the 
State.  Neither  can  I  put  myself,  neither  can  I  suffer  myself  to  be 
put,  in  contact  with  the  law  of  the  land. 

I  wras  glad  to  hear  my  brother  say  for  the  North  that  they  have 
no  intention  to  contravene  the  laws  in  our  Southern  States.  I  thank 
him  for  saying  so,  and  I  adjure  them  not  to  attempt  to  do  that 
thing.  I  was  glad  to  hear  him  say  also  that  in  the  case  of  the  ap- 
peal of  Harding  there  was  not  a  brother  who  voted  to  sustain  the, 
action  of  the  Baltimore  Conference  who  did  not  do  so  under  a  full 
persuasion  that  he  could  have  emancipated  the  slaves  lawfully  if 
he  would.  (Though  I  confess  I  cannot  but  fear  that  popular  opin- 
ion was  too  much  honored  in  that  matter.)  But  this  question  of 
North  and  South,  as  it  presents  itself  in  the  case  before  us,  appears 
to  m*  to  involve  the  Church  in  a  peculiar  way.     In  a  case  like  that 


486  History  of  Methodism 

of  Harding,  lie  and  his  triers,  for  all  I  know,  may  have  belonged  to 
the  State  of  Maryland,  whose  laws  were  concerned,  and  may  all 
have  been  reached  by  the  officers  of  the  law  if  they  were  deemed 
to  be  offenders.  But  in  the  case  of  Bishop  Andrew,  a  citizen  of  the 
State  of  Georgia,  whose  laws  are  displeasing,  say,  to  the  people  of 
New  Hampshire  or  the  North,  is  arrested  by  a  General  Conference 
composed  (for  two-thirds  of  it)  of  Northern  men  on  an  allegation 
that  he  (the  citizen  of  Georgia)  conforms  himself  to  the  laws  and 
institutions  of  Georgia  against  the  prejudices  of  the  Northern  peo- 
ple; and  for  this  it  is  proposed  to  suspend  him.  It  is  as  though 
you  had  reached  forth  a  long  arm  from  New  Hampshire  to  Georgia 
to  bring  a  citizen  of  the  latter  State  to  be  punished  by  the  preju- 
dices of  the  former  for  his  loyalty  to  the  State  to  which  he  be- 
longs. Such  a  proceeding  cannot  be  right;  and  yet,  I  repeat,  it 
appears  to  me  that  the  present  is  very  like  such  a  proceeding.  If 
our  ecclesiastical  jurisdiction  extends  to  citizens  of  all  the  States, 
it  must  respect  the  laws  of  all  alike,  and  oppose  itself  to  none. 
What  should  it  avail  to  admit  the  obligation  of  inferior  officers  and 
judicatures  of  the  Church — such  as  deacons  and  elders,  and  Quar- 
terly and  Annual  Conferences — to  respect  the  laws  of  their  several 
States,  while  your  highest  officers  and  supreme  judicature— your 
bishops  and  General  Conference — should  be  withheld  from  their 
control,  or  even  be  allowed  to  censure  or  oppose  them  according  to 
your  prejudices?  Patriotism  and  religion  both  require  that  we 
should  bow  to  the  supremacy  of  the  laws,  and  to  the  supremacy  of 
the  laws  of  all  the  States  alike.  Those  of  the  North,  acting  in  this 
General  Conference  for  the  whole  Church  in  all  the  States,  have  no 
more  right  to  run  counter  to  the  constitution  and  laws  of  the  State 
of  Georgia  than  Ave  of  the  South  should  have  to  oppose  the  laws  of 
any  of  the  Northern  States.  And  can  it  have  to  come  to  such  a  pass 
with  us  that  one  is  of  the  South  because  he  respects  the  laws  and 
constitutions  of  Southern  States,  and  another  is  of  the  North  be- 
cause he  respects  them  not?  South  or  North,  the  authority  of  the 
laws  is  the  same,  and  the  obligations  of  the  Christian  citizen  to  ob- 
serve the  laws  must  be  acknowledged  the  same. 

It  has  been  urged  that  a  bishop  is  only  an  officer  of  the  General 
Conference,  and  that  his  election,  and  not  his  consecration,  gives 
him  his  authority  as  bishop.  And  to  prove  this  position,  my  re- 
spected brother  (Dr.  Durbin)  referred  for  testimony  to  Dr.  Coke, 
Mr.  Asbury,  and  Mr.  Dickens.  But  I  could  not  but  think  there  was 
one  small  particular  wanting  in  the  testimonv,  the  lack  of  which 


In  South  Carolina.  487 

spoiled  it  altogether  for  the  use  intended.  The  references  of  my 
brother  were  full  enough,  and  to  the  point,  if  he  had  only  meant  to 
prove  that  a  bishop  is  amenable  to  the  General  Conference,  and  that 
the  General  Conference  has  full  power  to  put  him  out  of  office.  But 
to  reduce  a  bishop  to  a  mere  General  Conference  officer  it  was  nec- 
essary to  prove  that  that  body  had  a  right  to  displace  him  at  will, 
with  or  without  some  crime  alleged.  And  for  this  his  authorities 
were  lacking.  No  authority  of  Mr.  Asbury,  Dr.  Coke,  Mr.  Dickens, 
or  anybody  else — before  this  case  of  Bishop  Andrew  caused  it  to  be 
asserted  on  this  floor — can  be  adduced  for  any  such  doctrine.  If  a 
bishop  is  no  more  than  an  officer  of  the  General  Conference,  where- 
fore is  he  consecrated?  Shall  we  be  told  also  that  elders  and  dea- 
cons are  only  officers  of  the  Annual  Conferences?  What  would  be 
thought  of  a  bishop  by  election,  who,  without  consecration,  should 
assume  the  functions  of  the  episcopacy  as  if  he  had  been  ordained? 
Who  could  consent  to  such  a  usurpation?  A  bishop  an  officer  of 
the  General  Conference  only!  And  is  it  in  such  a  capacity  that  he 
ordains  and  stations  the  preachers  at  the  Annual  Conferences?  An 
officer  of  the  General  Conference  only!  Then  were  it  both  untrue 
and  blasphemous  to  invest  him  with  the  office,  with  those  holy 
words  of  the  consecration  service,  "Receive  the  Holy  Ghost  for  the 
office  and  work  of  a  bishop  in  the  Church  of  God,  now  committed 
to  thee  by  the  imposition  of  our  hands,  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost."  But  we  are  assured  that 
a  bishop  must  be  considered  as  no  more  than  an  officer  of  the  Gen- 
eral Conference,  or  else  we  shall  incur  the  imputation  of  Puseyisni. 
And  in  a  desperate  effort  to  fulfill  our  purposes  on  Bishop  Andrew, 
shall  we  strip  the  Church  of  every  thing  sacred,  and  reduce  it  to  the 
level  of  a  mere  human  association?  Is  there  no  position  for  the 
Church  above  that  of  a  Free-mason's  lodge,  unless  we  hoist  it  on 
the  stilts  of  the  High-church  conceit,  to  the  pitch  of  Puseyism? 

Much  has  been  said  in  this  debate  about  the  constitution  as  au- 
thorizing the  measure  which  brethren  propose  to  take  with  respect 
to  Bishop  Andrew,  and  I  must  beg  to  call  attention  to  what  appears 
to  me  the  true  ground  with  respect  to  that  question.  I  am  opposed 
to  this  measure  in  every  aspect  of  it,  and  for  many  reasons,  but  its 
unconstitutionality  forms,  to  my  mind,  its  chief  objection. 

But  what  is  the  constitution?  and  how  should  we  interpret  it? 

It  is  either  the  supreme  disciplinary  law  of  the  whole  Church,  or 
it  is  that  law  of  the  Church  by  which  the  governing  power  is  lim- 
ited.    In  the  first  sense,  it  is  the  embodiment  of  those  principles 


488  History  of  Methodism 

which  are  deemed  fundamental  to  the  great  object  for  which  the 
Church,  as  a  Christian  community,  was  constituted.  And  in  the 
second  sense,  it  is  that  application  of  these  principles  to  the  govern- 
ing power  (the  General  Conference  in  the  present  instance)  which 
confines  its  action  within  the  limits  necessary  to  promote,  and  not 
hinder,  the  attainment  of  that  same  great  object.  And  the  inter- 
pretation of  the  constitution  in  either  respect  should  always  be  such 
as  conforms  to  the  grand  object  of  the  Church's  organization.  This 
object  is  declared  to  be  "  the  spreading  of  scriptural  holiness  over  these 
lands,-'  and  whatever  militates  against  this  object  must,  therefore,  be 
contrary  to  the  constitution.  As  it  respects  the  Church  at  large  the 
constitution  is  contained  in  the  Articles  of  Religion,  and  the  Gen- 
eral Rules;  as  it  applies  to  the  General  Conference,  the  Restrictive 
Rules  are  technically  the  constitution.  Now,  whatever  else  may  be 
said  about  this  constitution,  it  will  not  be  denied  that, 

It  must  be  Christian — agreeing  with  the  principles  of  the  Old 
and  New  Testament. 

It  must  be  Protestant — maintaining  the  Holy  Scriptures  as  the 
only  rule  of  faith  and  practice. 

And  it  must  be  consistent  with  the  great  object  for  which  we  have 
all  along  steadfastly  held  it  to  be  our  belief  that  God  has  raised  us 
up.  It  must  consist  with  our  calling  of  God  "  to  spread  scriptural 
holiness  over  these  lands." 

But  in  all  these  respects  I  must  call  in  question  the  constitution- 
ality of  the  measure  before  us.  Bishop  Andrew  is  to  be  required  to 
emancipate  certain  negroes,  and  to  remove  them  from  Georgia  to 
some  free  State  that  he  may  be  enabled  to  do  so.  This  is  not 
affirmed  in  so  many  Avords  in  the  resolution  on  your  table,  but  it  is 
the  deed  which  that  resolution  seeks  to  effect,  the  only  contingency 
known  in  the  resolution  being  the  emancipation  of  the  negroes, 
which  can  be  effected  in  no  other  way  but  by  their  removal.  No 
question  is  asked,  or  care  taken,  as  to  the  age  and  infirmities  of  any 
of  these  negroes  whom  he  is  thus  to  take  into  a  strange  land  and 
climate  for  emancipation,  nor  what  may  be  the  wants  of  childhood 
among  them,  nor  what  ties  of  kindred  are  to  be  sundered,  but  the  deed 
must  be  done,  and  he  must  make  haste  to  do  it,  for  nothing  else  can 
restore  him  to  his  functions  as  a  bishop.  Now,  this  is  unconstitution- 
al, for  it  is  unchristian.  Whatever  odium  may  attach  to  slavery, 
many  a  slave  would  curse  you  for  freedom  thus  procured,  and  Bishop 
Andrew,  as  a  Christian  man,  not  to  say  a  Christian  bishop,  might 
not  dare  to  sin  against  the  law  of  love  in  the  way  you  would  require. 


In  South  Carolina.  489 

And  it  is  unconstitutional  because  it  is  not  Protestant.  Our  fifth 
article  says:  "The  Holy  Scriptures  contain  all  things  necessary  to 
salvation,  so  that  whatsoever  is  not  read  therein,  nor  may  be  proved 
thereby,  is  not  to  be  required  of  any  man  that  it  should  be  believed 
as  an  article  of  faith,  or  be  thought  requisite  or  necessary  to  salva- 
tion." And  the  twenty-third  article  says:  "The  president,  the  con- 
gress, the  general  assemblies,  the  governors,  and  the  councils  of 
state,  as  the  delegates  of  the  people  are  the  rulers  of  the  United 
States  of  America,  according  to  the  division  of  power  made  to  them 
by  the  Constitution  of  the  United  States,  and  by  the  constitutions 
of  their  respective  States."  ,  Now,  there  is  no  injunction  of  the 
Holy  Scriptures  more  positive  than  that  which  respects  submission 
to  the  civil  power;  this  power  is  recognized  in  our  twenty-third 
article  as  existing  in  the  general  assemblies,  etc.,  according  to  the 
constitutions  of  the  respective  States,  and  yet  the  resolution  before 
us  sets  aside  the  injunction  of  the  Scriptures,  and  the  authority  of 
the  constitution  and  laws  of  Georgia,  and  makes  your  ipse  dixit, 
uttered  by  the  force  of  Northern  prejudices,  the  supreme  rule  for  the 
bishop's  conduct — a  rule  which  he  must  observe  with  or  without  his 
conscience,  and  for  or  against  humanity  and  religion,  or  be  laid 
aside  from  the  holy  duties  of  his  sacred  office  because  you  arbitra- 
ril  f  demand  it  from  your  chair  of  ecclesiastical  supremacy.  I  say 
this  is  not  Protestant,  and  that  it  is  unconstitutional  because  it  is 
contrary  to  Protestantism. 

And  it  is  unconstitutional,  yet  again,  because  it  is  inconsistent 
with  the  great  object  for  which  the  Church  has  been  constituted,  as 
it  must  impede  and  hinder  the  course  of  our  ministry  in  many  of 
the  States,  and  debar  our  access  altogether  to  large  portions  of  the 
colored  population. 

I  beseech  brethren  to  allow  clue  weight  to  the  considerations 
which  have  been  so  kindly  and  ably  urged  by  others  on  this  branch 
of  the  subject.  I  contemplate  it,  I  confess,  with  a  bleeding  heart. 
Never,  never  have  I  suffered  as  in  view  of  the  evil  which  this 
measure  threatens  against  the  South.  The  agitation  has  already 
begun  there,  and  I  tell  you  that  though  our  hearts  were  to  be  torn 
out  of  our  bodies  it  could  avail  nothing  when  once  you  have 
awakened  the  feeling  that  we  cannot  be  trusted  among  the  slaves. 
Once  you  have  done  this  thing,  you  have  effectually  destroyed  us. 
I  could  wish  to  die  sooner  than  live  to  see  such  a  day.  As  sure  as 
you  live,  brethren,  there  are  tens  of  thousands,  nay,  hundreds  of 
thousands,  whose  destiny  may  be  periled  by  your  decision  on  this 


490  History  of  Methodism 

Cease.  When  we  tell  you  that  we  preach  to  a  hundred  thousand 
slaves  in  our  missionary  field,  we  only  announce  the  beginning  of 
our  work — the  beginning  openings  of  the  door  of  access  to  the  most 
numerous  masses  of  slaves  in  the  South.  When  we  add  that  there 
are  two  hundred  thousand  now  within  our  reach  who  have  no  gospel 
unless  we  give  it  to  them,  it  is  still  but  the  same  announcement  of 
the  beginnings  of  the  opening  of  that  wide  and  effectual  door  which 
was  so  long  closed  and  so  lately  has  begun  to  be  opened  for  the 
preaching  of  the  gospel  by  our  ministry  to  a  numerous  and  destitute 
portion  of  the  people.  O  close  not  this  door  !  Shut  us  not  out  from 
this  great  work,  to  which  we  have  been  so  signally  called  of  God. 
Consider  our  position.  I  pray  you,  I  beseech  you,  by  every  sacred 
consideration,  pause  in  this  matter.  Do  not  talk  about  concessions 
to  the  South.  We  ask  for  no  concessions — no  compromises.  Do 
with  us  as  you  please,  but  spare  the  souls  for  whom  Jesus  died.  If 
you  deem  our  toils  too  light,  and  that  after  all  there  is  more  of 
rhetoric  than  cross-bearing  in  our  labors,  come  down  and  take  a 
part  with  us.  Let  this  be  the  compromise  if  we  have  any.  I  could 
almost  promise  my  vote  to  make  the  elder  a  bishop  who  should  give 
such  a  proof  as  this  of  his  devotion  to — I  will  not  say  the  emanci- 
pation of  the  negro  race,  but  what  is  better — what  is  more  constitu- 
tional and  more  Christian — the  salvation  of  the  souls  of  the  negroes 
on  our  great  Southern  plantations.  Concessions!  We  ask  for  none. 
So  far  from  it,  we  are  ready  to  make  any  in  our  power  to  you.  We 
come  to  you  not  for  ourselves,  but  for  perishing  souls,  and  we  entreat 
you,  for  Christ's  sake,  not  to  take  away  from  them  the  bread  of  life 
which  we  are  just  now  beginning  to  carry  them.  We  beg  for  this — 
I  must  repeat  it — with  bleeding  hearts.  Yes,  I  feel  intensely  on 
this  subject.  The  stone  of  stumbling  and  rock  of  offense  of  former 
times,  when  George  Dougherty,  a  Southern  man  and  a  Southern 
minister,  and  one  of  the  wisest  and  best  that  ever  graced  our  min- 
istry, was  dragged  to  the  pump  in  Charleston,  and  his  life  rescued 
by  a  sword  in  a  Avoman's  hand — the  offense  of  the  anti-slavery 
measures  of  that  day  has  but  lately  begun  to  subside.  I  cannot,  I 
say,  forget  past  times,  and  the  evil  of  them,  when  in  those  parts  of 
my  own  State  of  South  Carolina,  where  slaves  are  most  numerous, 
there  was  little  more  charity  for  Methodist  preachers  than  if  they 
had  been  Mormons,  and  their  access  to  the  negroes  was  looked  upon 
as  dangerous  to  the  public  peace.  Bring  not  back  upon  us  the  evil 
of  those  bitter  days.  I  cannot  forget  how  I  felt  when,  thirty-three 
years  ago,  Riddlespurger,  who  kept  a  shop  and  sold  rum  and  calico 


I^v  South  Carolina.  491 

on  the  Dorchester  road,  some  twelve  miles  from  Charleston,  asked 
us  to  preach  at  his  house,  and  told  us  of  hundreds  of  negroes  in  the 
neighborhood  who  had  never  heard  preaching,  who  would  come  to 
hear.  And  though  he  was  a  rum-seller,  and  I  suspected  his  object 
— and  hateful  as  it  seemed  to  be  associated  with  one  whose  business 
was  a  nuisance  to  the  neighborhood — the  man  of  rum — to  Riddle- 
spurger's  I  went,  and  preached  to  the  negroes  at  the  risk  of  the 
duck-pond,  where  it  was  threatened  to  bate  my  zeal,  till,  finding 
that  the  preaching  sold  no  more  grog,  or  possibly  being  scared,  the 
poor  man  begged  us  to  desist  from  coming  to  preach — when  my 
venerable  colleague  on  this  floor  (Mr.  Dunwody)  left  the  city  in  the 
afternoon  to  go  a  distance  in  another  direction  to  meet  an  assembly 
of  negroes  late  at  night  by  the  light  of  the  moon  on  the  side  of  a 
swamp,  to  preach  and  administer  the  sacraments  in  the  wild  woods 
as  if  it  had  been  a  thing  the  daylight  might  not  look  upon,  or 
Christian  people  countenance  at  their  dwellings.  Yes,  sir,  and  I 
think  lie  was  at  it  all  night  there  in  the  woods,  in  the  season  and 
region  of  pestilence,  and  baptized  and  administered  the  holy  eu- 
charist  to  some  three  hundred  persons. 

Am  I  not  correct  (turning  to  Mr.  Dunwody) — did  you  not  bap- 
tize three  hundred? 

(Mr.  Dunwody:  "I  don't  remember  how  many,  but  there  were  a 
great  many.") 

I  said,  sir,  that  we  ask  for  no  concessions.  We  ask  nothing  for 
ourselves.  We  fear  nothing  for  ourselves.  But  we  ask,  and  we  de- 
mand, that  you  embarrass  not  the  gospel  by  the  measure  now  pro- 
posed. Throw  us  back,  if  you  will,  to  those  evil  times.  But  we 
demand  that  when  you  shall  have  caused  us  to  be  esteemed  a  sort 
of  land  pirates,  and  we  have  to  preach  again  at  such  places  as  Rid- 
dlespurger's  and  Bantoule  Swamp,  you  see  to  it  that  we  find  there 
the  souls  who  are  now  confided  to  our  care  as  pastors  of  the  flock  of 
Christ.  Yes,  throw  us  back  again  to  those  evil  times,  but  see  that 
you  make  them  evil  to  none  but  ourselves.  Throw  us  back,  but 
make  it  possible  for  us  to  fulfill  our  calling,  and  by  the  grace  of  God 
we  will  endure  and  overcome,  and  still  ask  no  concessions  of  you. . 
But  if  you  cannot  do  this,  if  you  cannot  vex  us  without  scattering 
the  sheep  and  making  them  a  prey  to  the  wolf  of  hell,  then  do  we 
sternly  forbid  the  deed.  You  may  not,  and  you  dare  not  do  it.  I 
say  again,  if  by  this  measure  the  evil  to  be  done  were  only  to  in- 
volve the  ministry,  without  harm  or  peril  to  the  souls  we  serve,  we 
might  bow   to  the  stroke   without   despair,  if  not   in   submissive 


492  History  of  Methodism 

silence  We  know  the  work  as  a  cross-bearing  service,  and  as  such 
Ave  love  to  accomplish  it.  It  pleased  God  to  take  the  life  of  the 
first  missionary  sent  to  the  negroes,  but  his  successor  was  instantly 
at  hand.  And  in  the  name  of  the  men  who  are  now  in  the  work, 
or  ready  to  enter  it,  I  pledge  for  a  brave  and  unflinching  persever- 
ance. This  is  not  braggardism.  No,  it  is  an  honest  expression  of 
a  most  honest  feeling.  Life  or  death,  Ave  will  never  desert  that 
Christian  Avork  to  which  Ave  knoAV  that  God  has  called  us.  We  ask 
to  be  spared  no  trial,  but  that  the  Avay  of  trials  may  be  kept  open 
for  us.  We  ask  to  be  spared  no  labor,  but  that  Ave  may  be  permitted 
to  labor  on,  and  still  more  abundantly.  Add,  if  you  please,  to  the 
amount  of  our  toils.  Pile  labor  on  labor  more  and  more.  Demand 
of  us  still  more  brick,  or  even  the  full  tale  of  brick  Avithout  straAV 
or  stubble,  but  cut  us  not  off  from  the  clay  also.  Cut  us  not  off 
from  access  to  the  slaves  of  the  South  Avhen  (to  say  nothing  of 
"concessions  to  the  South")  you  shall  have  finished  the  measure  of 
your  demands  for  the  North. 

The  resolution  was  adopted  by  yeas  111,  nays  69. 
Dr.  Capers  then  introduced  the  following  resolutions, 
which  opened  the  way  to  the  plan  of  separation  which 
was  finally  adopted: 

Be  it  resolved,  by  the  delegates  of  all  the  Annual  Conferences  in  Gen- 
eral Conference  assembled,  That  Ave  recommend  to  the  Annual  Con- 
ferences to  suspend  the  constitutional  restrictions  Avhich  limit  the 
poAvers  of  the  General  Conference  so  far,  and  so  far  only,  as  to  alloAv 
of  the  folloAving  alterations  in  the  government  cf  the  Church, 
viz. : 

1.  That  the  Methodist  Episcopal  Church  in  these  United  States 
and  Territories,  and  the  republic  of  Texas,  shall  constitute  tAvo  Gen- 
eral Conferences,  to  meet  quadrennially,  the  one  at  some  place  South 
and  the  other  North  of  the  line  Avhich  noAv  divides  betAveen  the 
States  commonly  designated  as  free  States  and  those  in  Avhich  slavery 
exists. 

2.  That  each  one  of  the  tAvo  General  Conferences  thus  constituted 
shall  have  full  poAvers,  under  the  limitations  and  restrictions  Avhich 
are  iioav  of  force  and  binding  on  the  General  Conference,  to  make 
rules  and  regulations  for  the  Church  Avithin  their  territorial  limits, 
respectively,  and  to  elect  bishops  for  the  same. 

3.  That  the  tAvo  General  Conferences  aforesaid  shall  severally 


In  South  Carolina.  493 

have  jurisdiction  as  follows:  The  Southern  General  Conference 
shall  comprehend  the  States  of  Virginia,  Kentucky,  and  Missouri, 
and  the  States  and  territories  lying  southerly  thereto,  and  also  the 
republic  of  Texas,  to  be  known  and  designated  by  the  title  of  the 
"Southern  General  Conference  of  the  Methodist  Episcopal  Church 
in  the  United  States."  And  the  Northern  General  Conference  to 
comprehend  all  those  States  lying  North  of  the  States  of  Virginia, 
Kentucky,  and  Missouri,  as  above,  to  be  known  and  designated  by 
the  title  of  the  "  Northern  General  Conference  of  the  Methodist 
Episcopal  Church  in  the  United  States." 

4.  And,  be  it  further  resolved,  That  as  soon  as  three-fourths  of  all 
the  members  of  all  the  Annual  Conferences  shall  have  voted  on 
these  resolutions,  and  shall  approve  the  same,  the  said  Southern  and 
Northern  General  Conferences  shall  be  deemed  as  having  been  con- 
stituted by  such  approval,  and  it  shall  be  competent  for  the  Southern 
Annual  Conferences  to  elect  delegates  to  said  Southern  General 
Conference,  to  meet  in  the  city  of  Nashville,  Tennessee,  on  the  first 
of  May,  1848,  or  sooner  if  a  majority  of  two-thirds  of  the  members 
of  the  Annual  Conferences  comprising  that  General  Conference 
shall  desire  the  same. 

5.  And  be  it  further  resolved,  as  aforesaid,  That  the  book  concerns 
at  New  York  and  Cincinnati  shall  be  held  and  conducted  as  the 
property  and  for  the  benefit  of  all  the  Annual  Conferences  as  here- 
tofore— the  editors  and  agents  to  be  elected  once  in  four  years  at  the 
time  of  the  session  of  the  Northern  General  Conference,  and  the 
votes  of  the  Southern  General  Conference  to  be  cast  by  delegates  of 
that  Conference  attending  the  Northern  for  that  purpose. 

6.  And  be  it  further  resolved,  That  our  Church  organization  for 
foreign  missions  shall  be  maintained  and  conducted  jointly  between 
the  two  General  Conferences  as  one  Church,  in  such  manner  as 
shall  be  agreed  upon  from  time  to  time  between  the  two  great 

"  branches  of  the  Church  as  represented  in  the  said  two  Confer- 
ences. 

In  December,  1844,  the  Committee  on  Division  re- 
ported to  the  South  Carolina  Conference  as  follows : 

The  committee  to  whom  was  referred  the  general  subject  of  the 
difficulties  growing  out  of  the  action  of  the  late  General  Conference 
on  the  cases  of  Bishop  Andrew  and  Brother  Harding,  and,  in  par- 
ticular, the  report  of  the  select  committee  on  the  declaration  of  the 
Southern  and  South-western  delegates  of  the  General  Conference,  as 


494  History  of  Methodism 

adopted  by  the  Conference,  and  the  proceedings  of  numerous  Quar- 
terly Conferences  and  other  meetings  in  all  parts  of  our  Annual 
Conference  district,  respectfully  offer  the  following  report: 

It  appears  to  your  committee,  on  the  evidence  of  numerous  docu- 
ments, and  the  testimony  of  the  preachers  in  open  Conference,  that 
in  all  the  circuits  and  stations  of  this  Conference  district  the  people 
have  expressed  their  minds  with  respect  to  the  action  of  the  Gen- 
eral Conference,  and  the  measures  proper  to  be  adopted  in  conse- 
quence of  that  action.  Resolutions  to  that  effect  have  been  adopted 
by  the  Quarterly  Conferences  of  all  the  circuits  and  stations  with- 
out any  exception,  and  in  many,  perhaps  in  most  of  them,  by  other 
meetings  also,  which  have  been  called  expressly  for  the  purpose,  and 
in  some  of  them  by  meetings  held  at  every  preaching-place  where 
there  was  a  society.  And  on  all  these  occasions  there  has  been  but 
one  voice  uttered — one  opinion  expressed — from  the  sea-board  to 
the  mountains,  as  to  the  unconstitutionality  and  injurious  character 
of  the  action  in  the  cases  above-named ;  the  necessity  which  that 
action  imposes  for  a  separation  of  the  Southern  from  the  Northern 
Conferences,  and  the  expediency  and  propriety  of  holding  a  conven- 
tion at  Louisville,  Ky.,  and  of  your  sending  delegates  to  it,  agree- 
ably to  the  proposition  of  the  Southern  and  Southwestern  delegates 
of  the  late  General  Conference. 

Your  committee  also  have  made  diligent  inquiry  both  out  of 
Conference  and  by  calling  openly  in  Conference  for  information 
from  the  preachers  as  to  the  number,  if  any,  of  local  preachers  or 
other  official  members,  or  members  of  some  standing  among  us,  who 
should  have  expressed,  in  the  meetings  or  in  private,  a  different 
opinion  from  that  which  the  meetings  have  proclaimed.  And  the 
result  of  this  inquiry  has  been  that,  in  the  whole  field  of  our  Con- 
ference district,  one  individual  only  has  been  heard  to  express  him- 
self doubtfully  as  to  the  expediency  of  a  separate  jurisdiction  for 
the  Southern  and  South-western  Conferences ;  not  even  one  as  to 
the  character  of  the  General  Conference  action.  Nor  does  it  appear 
that  this  unanimity  of  the  people  has  been  brought  about  by  popu- 
lar harangues,  or  any  schismatic  efforts  of  any  of  the  preachers  or 
other  influential  persons,  but  that  it  has  been  as  spontaneous  as  uni- 
versal, and  from  the  time  that  the  final  action  of  the  General 
Conference  became  known  at  every  place.  Your  committee  state 
this  fact  thus  formally  that  it  may  correct  certain  libelous  imputa 
tions  which  have  been  cast  on  some  of  our  senior  ministers  in  the 
Christian  Advocate  and  Journal,  as  well  as  for  the  evidence  which  it 


In  South  Carolina.  495 

furnishes  of  the  necessity  of  the  measures  which  are  in  progress  for 
the  relief  of  the  Church  in  the  South  and  South-west. 

Your  committee  also  consider  it  due  to  state  that  it  does  not  ap- 
pear that  the  action  of  the  General  Conference  in  the  cases  of  the 
bishop  and  of  Brother  Harding  proceeded  of  ill-will,  as  of  purpose 
to  oppress  us,  nor  of  any  intended  disregard  of  the  authority  of  the 
Scriptures  or  of  the  Discipline,  as  if  to  effect  the  designs  of  a 
politico-religious  faction,  without  warrant  of  the  Scriptures,  and 
against  the  Discipline  and  the  peace  of  the  Church.  But  they  con- 
sider that  action  as  having  been  produced  out  of  causes  which  had 
their  origin  in  the  financial  abolitionism  of  Garrison  and  others, 
and  which  being  suffered  to  enter  and  agitate  the  Church,  first  in 
New  England  and  afterward  generally  at  the  North,  worked  up 
such  a  revival  of  the  anti-slavery  spirit  as  had  grown  too  strong  for 
the  restraints  of  either  Scripture  or  Discipline,  and  too  general 
through  the  Eastern,  Northern,  and  North-western  Conferences  to 
be  resisted  any  longer  by  the  easy,  good-natured  prudence  of  the 
brethren  representing  those  Conferences  in  the  late  General  Con- 
ference. Pressed  beyond  their  strength,  whether  little  or  much, 
they  had  to  give  way,  and  reduced  (by  the  force  of  principles 
which,  whether  by  their  own  fault  or  not,  had  obtained  a  controll- 
ing power)  to  the  alternative  of  breaking  up  the  Churches  of  their 
own  Conference  districts,  or  of  adopting  measures  which  they  might 
hardly  persuade  themselves  could  be  endured  by  the  South  and 
South-west,  they  determined  on  the  latter.  The  best  of  men  may 
have  their  judgments  perverted,  and  it  is  not  wonderful  that  under 
such  stress  of  circumstances  the  majority  should  have  adopted  a 
new  construction  of  both  Scripture  and  Discipline,  and  persuaded 
themselves  that  in  pacifying  the  abolitionists  they  were  not  unjust 
to  their  Southern  brethren.  Such,  however,  is  unquestionably  the 
character  of  the  measures  they  adopted,  and  which  the  Southern 
Churches  cannot  possibly  submit  to,  unless  the  majority  who  enacted 
them  could  also  have  brought  us  to  a  conviction  that  we  ought  to 
be  bound  by  their  judgment  against  our  consciences,  and  calling  of 
God,  and  the  warrant  of  Scripture,  and  the  provisions  of  the  Dis- 
cipline. But  while  we  believe  that  our  paramount  duty  in  our  calling 
of  God  positively  forbids  our  yielding  the  gospel  in  the  Southern 
States  to  the  pacification  of  abolitionism  in  the  Northern,  and  the 
conviction  is  strong  and  clear  in  our  own  minds  that  we  have  both 
the  warrant  of  Scripture  and  the  plain  provisions  of  the  Discipline 
to  sustain  us,  we  see  no  room  to  entertain  any  pr<  position  for  coin 


496  History  of  Methodism 

promise  under  the  late  action  in  the  cases  of  Bishop  Andrew  and 
Brother  Harding,  and  the  principles  avowed  for  the  maintenance 
of  that  action  short  of  what  has  been  shadowed  forth  in  the  report 
of  the  select  committee  which  we  have  had  under  consideration,  and 
the  measures  recommended  by  the  Southern  and  South-western  del- 
egates at  their  meeting  after  the  General  Conference  had  closed  its 
session. 

Your  committee  do  therefore  recommend  the  adoption  of  the 
following  resolutions: 

1.  Resolved,  That  it  is  necessary  for  the  Annual  Conferences  in 
the  slave-holding  States  and  territories,  and  in  Texas,  to  unite  in  a 
distinct  ecclesiastical  connection,  agreeably  to  the  provisions  of  the 
report  of  the  select  committee  of  nine  of  the  late  General  Confer- 
ence, adopted  on  the  8th  day  of  June  last. 

2.  Resolved,  That  we  consider  and  esteem  the  adoption  of  the 
report  of  the  aforesaid  committee  of  nine  by  the  General  Confer- 
ence (and  the  more  for  the  unanimity  with  which  it  was  adopted) 
as  involving  the  most  solemn  pledge  which  could  have  been  given 
by  the  majority  to  the  minority  and  the  Churches  represented  by 
them,  for  the  full  and  faithful  execution  of  all  the  particulars  speci- 
fied and  intended  in  that  report. 

3.  Resolved,  That  we  approve  of  the  recommendation  of  the 
Southern  delegates  to  hold  a  convention  in  Louisville  on  the  1st 
day  of  May  next,  and  will  elect  delegates  to  the  same  on  the  ratio 
recommended  in  the  address  of  the  delegates  to  their  constituents. 

4.  Resolved,  That  we  earnestly  request  the  bishops,  one  and  all,  to 
attend  the  said  convention. 

5.  Resolved,  That  while  we  do  not  consider  the  proposed  conven- 
tion competent  to  make  any  change  or  changes  in  the  rules  of  dis- 
cipline, they  may,  nevertheless,  indicate  what  changes,  if  any,  are 
deemed  necessary  under  a  separate  jurisdiction  of  the  Southern  and 
South-western  Conferences.  And  that  it  is  necessary  for  the  conven- 
tion to  resolve  on  and  provide  for  a  separate  organization  of  these 
Conferences  under  a  General  Conference  to  be  constituted  and  empow- 
ered in  all  respects  for  the  government  of  these  Conferences,  as  the  General 
Conference  hitherto  has  been  with  respect  to  all  the  Annual  Con- 
ferences— according  to  the  provisions  and  intention  of  the  late  Gen- 
eral Conference. 

6.  Resolved,  That  as,  in  common  with  all  our  brethren  of  this 
Conference  district,  we  have  deeply  sympathized  with  Bishop  An- 
drew in  his  afflictions,  an  i  believe  him  to  have  been  blameless  in 


In  South  Carolina.  497 

the  matter  for  which  he  has  suffered,  so,  with  them,  we  affectionate- 
ly assure  him  of  our  approbation  of  his  course,  and  receive  him  as 
not  the  less  worthy,  or  less  to  be  honored  in  his  episcopal  character 
for  the  action  which  has  been  had  in  his  case. 

7.  Resolved,  That  we  recognize  in  the  wisdom  and  prudence,  the 
firmness  and  discretion  exhibited  in  the  course  of  Bishop  Soule, 
during  the  General  Conference — as  well  as  in  former  instances 
wherein  he  has  proved  his  devotion  to  the  great  principles  of  consti- 
tutional right  in  our  Church — nothing  more  than  was  to  be  expected 
from  the  bosom  friend  of  Asbury  and  McKendree. 

8.  Resolved,  That,  in  common  with  the  whole  body  of  our  people, 
we  approve  of  the  conduct  of  our  delegates,  both  during  the  Gen- 
eral Conference  and  subsequently. 

9.  Resolved,  That  we  concur  in  the  recommendation  of  the  late 
General  Conference  for  the  change  of  the  sixth  article  of  the  Re- 
strictive Rules  in  the  book  of  Discipline  so  as  to  allow  an  equitable 
pro  rata  division  of  the  Book  Concern. 

W.  Capers, 
N.  Talley, 

S.  DlJNWODY, 

W.  Smith, 

C.  Betts, 

H.  A.  C.  Walker, 

H.  Bass, 

S.  W.  Capers, 

R.  J.  Boyd. 

As  early  as  February,  1836,  in  view  of  the  general 
aspect  of  the  times  and  the  excitement  which  had 
sprung  up,  threatening  alike  the  public  peace  and  the 
successful  prosecution  of  the  spiritual  work  of  their 
faithful  and  laborious  missionaries,  the  South  Caro- 
lina Conference  felt  called  upon  to  declare  frankly 
and  without  reserve  its  opinions  on  the  subject  of 
Abolitionism : 

1.  We  regard  the  question  of  the  abolition  of  slavery  as  a  civil 
one,  belonging  to  the  State,  and  not  at  all  a  religious  one,  or  appro- 
priate to  tbe  Church.  Though  we  do  hold  that  abuses,  which  may 
sometimes  happen,  such  as  excessive  labor,  extreme  punishment, 
withholding  necessary  food  and  clothing,  neglect  in  sickness  or  old 
32 


498  History  of  Methodism 

age,  and  the  like,  are  immoralities  to  be  prevented  or  punished  by 
all  proper  means,  both  of  Church  discipline  and  the  civil  law — 
each  in  its  sphere. 

2.  We  denounce  the  principles  and  opinions  of  the  abolitionists 
in  toto,  and  dp  solemnly  declare  our  conviction  and  belief  that, 
whether  they  were  originated,  as  some  business  men  have  thought, 
as  a  money  speculation,  or,  as  some  politicians  think,  for  party  elec- 
tioneering purposes,  or,  as  we  are  inclined  to  believe,  in  a  false  phi- 
losophy, overreaching  or  setting  aside  the  Scriptures  through  a  vain  con- 
ceit of  a  higher  moral  refinement,  they  are  utterly  erroneous,  and 
altogether  hurtful. 

3.  We  consider  and  believe  that  the  Holy  Scriptures,  so  far  from 
giving  any  countenance  to  this  delusion,  do  unequivocally  authorize 
the  relation  of  master  and  slave:  (1)  By  holding  masters  and  their 
slaves  alike  as  believers,  brethren,  and  beloved;  (2)  by  enjoining  on 
each  the  duties  proper  toward  the  other;  (3)  by  grounding  their 
obligations  for  the  fulfillment  of  these  duties,  as  of  all  others,  on 
their  relation  to  God.  Masters  could  never  have  had  their  duty 
enforced  by  the  consideration,  "Your  MASTER  also  is  in  heaven" 
if  barely  the  being  a  master  involved  in  itself  any  thing  immoral. 

Our  missionaries  inculcate  the  duties  of  servants  to  their  masters 
as  we  find  those  duties  stated  in  the  Scriptures.  They  inculcate  the 
performance  of  them  as  indispensably  important.  We  hold  that  a 
Christian  slave  must  be  submissive,  faithful,  and  obedient,  for  rea- 
sons of  the  same  authority  with  those  which  oblige  husbands,  wives, 
fathers,  mothers,  brothers,  sisters,  to  fulfill  the  duties  of  these  rela- 
tions. We  would  employ  no  one  in  the  work  who  might  hesitate 
to  teach  thus,  nor  can  such  a  one  be  found  in  the  whole  number 
of  the  preachers  of  this  Conference. 

In  November,  1865,  the  last  deliverance  on  this 
subject  was  made  in  the  Pastoral  Letter  of  the  South 
Carolina  Conference: 

Dearly  Beloved  Brethren: — Cherishing  at  all  times  a  ten- 
der solicitude  for  the  welfare  of  the  flock  over  which  the  Holy  Ghost 
has  made  us  overseers,  we  find  special  reasons,  as  a  body  of  Chris- 
tian ministers,  to  avail  ourselves  of  the  occasion  of  our  coming  to- 
gether in  Annual  Conference,  to  address  to  you  a  few  words  of  salu- 
tary counsel  and  admonition. 

The  close  of  the  war,  which  during  the  last  four  years  convulsed 
our  entire  country,  and  spread  wasting  and  destruction  within  our 


In  South  Carolina.  499 

borders  uncqnaled  in  the  history  of  civilized  nations,  has  left  you 
not  only  politically  and  socially  in  greatly  altered  circumstances, 
but  also,  as  members  of  the  Methodist  Episcopal  Church,  South,  in 
several  new  and  untried  relations,  out  of  which  must  grow  corre- 
sponding obligations  and  duties  of  the  gravest  import. 

It  is  proper,  first,  to  remind  you,  although  the  fact  is  too  obvious 
to  be  readily  overlooked,  that  for  the  adjudication  of  all  questions 
relating  to  faith  and  morals,  you  are  to  look  solely  to  the  revealed 
will  of  God  as  contained  in  the  canonical  books  of  the  Old  and  New 
Testament  Scriptures.  Hence,  it  is  contained  in  the  fifth  article 
of  our  religion  that  "the  Holy  Scriptures  contain  all  things  nec- 
essary to  salvation,  so  that  whatsoever  is  not  read  therein,  nor  may 
be  proved  thereby,  is  not  to  be  required  of  any  man  that  it  should 
be  believed  as  an  article  of  faith,  or  be  thought  requisite  or  neces- 
sary for  salvation." 

Notwithstanding  this  recognized  standard  of  doctrine  and  of  duty, 
there  is  a  strange  proclivity  in  the  human  mind  to  judge  of  the 
soundness  of  religious  faith  and  practice,  not  by  viewing  them  in  the 
light  of  God's  word,  but  in  relation  to  his  providences.  Thus,  in 
patriarchal  times,  Job  was  adjudged  by  his  condoling  friends  to  be 
guilty  of  enormous  crimes,  because  extraordinary  calamities  were 
permitted  to  befall  him.  But  God  rebuked  the  presumption  and 
corrected  the  error  of  this  Arabian  theology.  "  The  Lord  said  to 
Eliphaz  the  Temanite,  My  wrath  is  kindled  against  thee  and  against 
thy  two  friends ;  for  ye  have  not  spoken  of  me  the  thing  that  is 
right  as  my  servant  Job  hath."  Thus,  when  the  blessed  Saviour 
sojourned  upon  earth,  and  went  about  doing  good,  his  disciples,  on 
the  occasion  of  his  imparting  sight  to  a  man  who  was  blind  from  his 
birth,  "asked  him,  saying,  Master,  who  did  sin,  this  man  or  his  par- 
ents, that  he  was  born  blind?"  Detecting  the  false  causes  to  which 
men  are  apt  to  refer  the  judgments  of  God,  and  repudiating  the  opin- 
ion on  which  the  inquiry  of  his  disciples  was  obviously  founded, 
viz.,  that  God's  love  and  hatred  are  written  upon  his  providential 
dealings,  "Jesus  answered,  Neither  hath  this  man  sinned,  nor  his 
parents,  but  that  the  works  of  God  should  be  made  manifest  in  him." 
Thus,  also,  in  the  Middle  Ages  whole  nations  sought  the  judgment 
of  God  through  an  appeal  to  the  ordeal  of  fire  and  water,  the  trial 
by  single  combat,  or  walking  blindfold  over  red-hot  shovels  or  bars 
of  iron.  But  the  innocent  were  found  to  suffer  equally  with  the 
guilty,  and  men  were  confounded  and  began  at  length  to  abandon 
their  folly.     Now  the  appeal  to  Heaven  is  taken  by  nations  upon 


500  His toe y  of  Methodism 

some  great  principle,  and  multitudes  suppose  that  the  question  at 
issue  is  divinely  settled  by  the  events  of  war. 

They  who  arrogate  to  themselves  an  apostolic  spirit,  and  claim  the 
right  to  dictate  in  religion,  and  think  they  see  through  the  intrica- 
cies of  Divine  Providence,  but  who  nevertheless  have  the  same  in- 
firmities and  weakness  of  understanding  with  other  men,  and  are 
blessed  with  no  greater  supernatural  helps  and  revelations,  should 
beware,  lest  joining  confidence  with  weakness  they  pervert  God's 
dealings  with  man,  and  distribute  blessings  and  curses  at  random — 
often  blessing  whom  God  curses,  and  cursing  whom  he  blesses,  thus 
repeating  the  error  of  the  barbarians  mentioned  in  the  Acts  of  the 
Apostles,  who,  when  they  saw  the  venomous  beast  hang  on  Paul's 
hand  after  he  had  escaped  shipwreck,  said  among  themselves,  with 
the  air  of  men  who  looked  upon  themselves  as  no  ordinary  persons 
in  judging  of  such  things,  "  No  doubt  this  man  is  a  murderer,  whom, 
though  he  hath  escaped  the  sea,  yet  vengeance  suffereth  not  to  live." 
Howbeit,  when  he  shook  oft*  the  beast  into  the  fire  and  felt  no  harm, 
they  changed  their  minds,  and  said  he  was  a  god.  if  prosperity  or 
adversity,  if  success  or  failure  in  enterprise,  constitute  the  rule  by 
which  you  are  to  decide  what  is  true  or  erroneous  in  faith,  and  right 
or  wrong  in  practice,  then  you  are  lost  in  an  endless  labyrinth  of 
perplexity  and  confusion,  since  there  is  no  shade  of  religious  be- 
lief, and  no  variety  of  human  conduct  which  has  not  been  accredited 
by  some  success,  and  discredited  also  by  some  reverse  in  the  his- 
tory of  God's  permissive  providence.  Non  eventu  rerum,  sed  fide 
verborum  stamus — "  You  are  to  stand  to  the  truth  of  God's  word,  not 
to  the  event  of  things" — is  therefore  a  wise  theological  maxim.  The 
history  of  every  age  and  nation  has  furnished  an  example  of  an  af- 
flicted truth,  or  a  prevailing  sin.  To  be  innocent  and  to  be  op- 
pressed are  the  body  and  soul  of  Christianity.  For,  although  in  the 
law  of  Moses,  God  made  with  his  people  a  covenant  of  temporal 
prosperity ,  and  "his  saints  did  bind  the  kings  of  the  Amorites  and 
the  Philistines  in  chains,  and  their  nobles  with  links  of  iron,  and 
then  that  was  the  honor  which  all  his  saints  had;"  yet  in  Christ 
Jesus  he  has  made  a  covenant  of  suffering.  All  his  doctrines  and 
precepts  expressly  and  by  consequence  enjoin  and  support  sufferings. 
His  very  promises  are  sufferings;  his  beatitudes  are  sufferings;  his 
rewards  and  his  arguments  to  invite  men  to  follow  him  are  only 
taken  from  sufferings  in  this  life,  and  the  rewards  of  sufferings  in  the 
life  to  come.  So  that  if  you  will  serve, the  King  of  sufferings,  whose 
crown  was  of  thorns,  whose  scepter  was  a  reed  of  scorn,  whose  im- 


In  South  Carolina.  501 

perial  robe  was  a  scarlet  of  mockery,  and  whose  throne  was  the 
cross,  you  must  serve  him  in  sufferings,  in  poverty  of  spirit,  in  hu-. 
mility  and  mortification,  and  for  your  reward  have  persecution  and 
all  its  blessed  consequences. 

Of  all  his  apostles  not  one  died  a  natural  death  but  St.  John 
only,  and  he  escaped  by  a  miracle  the  caldron  of  scalding  lead  and 
oil  before  the  Port  Latin,  in  Rome,  only  to  live  long  in  banishment, 
and  to  die  at  length  an  exile  in  Patmos,  full  of  days  and  full  of 
suffering.  When  St.  Paul  was  taken  into  the  apostolate,  his  com- 
mission was  signed  in  these  words  of  suffering  :  "I  will  show  unto 
him  how  great  things  he  must  suffer  for  my  name;"  and  ''I  die 
daily,"  was  the  motto  of  his  ever-afflicted  life.  For  three  hundred 
years  together  the  Church  was  nourished  by  the  blood  of  her  own 
children.  Thirty-three  bishops  of  Rome  in  succession  were  put  to 
violent  and  unnatural  deaths,  and  all  the  Churches  in  the  East  and 
West  were  "baptized  into  the  death  of  Christ."  Their  very  pro- 
fession and  institution  was  to  live  like  him,  and  when  he  required 
it  to  die  for  him — this  was  the  very  formality  and  essence  of  Chris- 
tianity, insomuch  that  when  Ignatius  was  newly  tied  in  a  chain  to  be 
led  forth  to  his  martyrdom  he  cried  out,  Nunc  incipio  esse  Chris- 
tianus — "Now  I  begin  to  be  a  Christian."  Of  prosperous  vice,  on 
the  other  hand,  the  record  is  voluminous.  The  thirty-seventh  and 
the  seventy-third  Psalms  give  a  large  description  of  the  success  and 
pride  of  bad  men,  many  of  whom  spend  their  lives  and  end  their 
days  prosperously.  "The  prosperity  of  bad  men,  and  the  miseries 
and  afflictions  of  the  good  were  in  those  days  a  great  difficulty  in 
providence,  and  were  so  to  the  psalmist  himself,  and  therefore  it  is 
certain  that  whatever  he  says  of  the  righteousness  of  God,  and  his 
care  of  righteous  men,  and  his  abhorrence  of  all  wickedness  and 
injustice,  cannot  signify  that  God  will  always  defend  men  in  their 
just  rights — that  he  will  always  prosper  a  righteous  cause  and 
righteous  men — for  this  was  against  plain  matter  of  fact,  and  we 
cannot  suppose  the  psalmist  so  inconsistent  with  himself  as  in  the 
same  breath  to  complain  that  wicked  men  were  prosperous  and  good 
men  afflicted,  and  to  affirm  that  the  just  and  righteous  Judge  of  the 
world  would  always  punish  unjust  oppressors  and  protect  the  inno- 
cent. Nay,  indeed,  the  very  nature  of  the  thing  proves  the  con- 
trary, for  there  can  be  no  unjust  oppressors  if  nobody  can  be 
oppressed  in  their  just  rights;  and  therefore  it  is  certain  the  Divine 
Providence  docs,  at  least  for  a  time,  suffer  some  men  to  be  very 
prosperous  in  their  oppressions,  and  does  not  always  defend  a  just 


502  History  of  Methodism 

and  innocent  cause,  for  if  he  did  there  could  be  no  innocent  op- 
pressed man  to  be  relieved,  nor  any  oppressor  to  be  punished.  And 
if  it  be  consistent  with  the  justice  and  righteousness  of  Providence 
to  permit  such  things  for  some  time,  we  must  conclude  that  it  is  at 
the  discretion  of  Providence  how  long  good  men  shall  be  oppressed 
and  the  oppressor  go  unpunished."  And  there  are  very  many  cases 
of  war,  concerning  which  God  may  declare  nothing;  and  although 
in  such  cases  they  that  yield  and  quit  their  title,  rather  than  their 
charity  and  the  care  of  so  many  lives,  are  the  wisest  and  best  men, 
yet  if  neither  party  will  do  this,  let  none  decree  judgments  from 
Heaven  and  thunder  from  their  tribunals  where  no  voice  from  God 
has  declared  the  sentence.  But  in  cases  of  evident  tyranny  and 
injustice  do  like  the  good  Samaritan,  who  dressed  the  wounded  man 
but  never  pursued  the  thief;  do  works  of  charity  to  the  afflicted, 
and  bear  your  wrongs  with  nobleness  of  soul,  looking  up  to  Jesus, 
who  endured  the  cross,  despising  the  shame;  and  never  take  upon 
you  the  office  of  God,  who  will  judge  the  nations  righteously,  and 
when  he  has  delivered  up  your  bodies  will  rescue  your  souls  from 
the  hands  of  unrighteous  oppressors.  If  he  raises  up  the  Assyrians 
to  punish  the  Israelites,  and  the  Egyptians  to  destroy  the  Assyrians, 
and  the  Ethiopians  to  scourge  the  Egyptians — at  the  last  his  own 
hand  shall  sever  the  good  from  the  bad  in  the  day  when  he  makes 
up  his  jewels. 

Let  no  Christian  man,  therefore,  make  any  judgment  concerning 
his  condition  or  his  cause  by  the  external  event  of  things,  but  by 
the  word  of  God.  Let  none  distrust  the  Almighty  or  charge  God 
foolishly  because  in  the  on-goings  of  his  plan  for  the  government 
of  the  world  results  are  often  evolved  which  fail  to  harmonize  with 
the  suggestions  of  finite  wisdom:  rather  let  all  render  a  loving 
obedience  to  the  will  of  Him  who  is  just,  and  wise,  and  holy,  and 
good,  and  cheerfully  acquiesce  in  every  dispensation  of  His  provi- 
dence as  constituting  a  part  of  that  great  disciplinary  process  by 
which  the  just  are  taught  to  live  by  faith  and  not  by  sight,  and  by 
which  they  are  purified  and  strengthened  for  final  victory.  "Look 
not  back  upon  him  that  strikes  thee,  but  upward  to  God  who  sup- 
ports thee;  and  then  consider  if  the  loss  of  thy  estate  hath  taught 
thee  to  despise  the  world  ;  whether  thy  poor  fortune  hath  made  thee 
poor  in  spirit,  and  if  thy  uneasy  prison  sets  thy  soul  at  liberty  and 
knocks  off  the  fetters  of  a  worse  captivity.  For  then  the  rod  of 
suffering  turns  into  crowns  and  scepters,  when  every  suffering  is  a 
precept,  and  every  change  of  condition  produces  a  holy  resolution; 


In  South  Carolina.  503 

and  the  state  of  sorrows  makes  the  resolution  actual  and  habitual, 
permanent  and  persevering.  For  as  the  silk-worm  eateth  itself  out 
of  a  seed  to  become  a  little  worm,  and  then  feeding  on  the  leaves 
of  mulberries,  it  grows  till  its  coat  be  off,  and  then  works  itself  into 
a  house  of  silk,  then  casting  its  pearly  seeds  for  the  young  to  breed, 
it  leaveth  its  silk  for  man,  and  dies  all  white  and  winged  in  the 
shape  of  a  flying  creature — so  is  the  progress  of  souls.  When  they 
are  regenerated  and  have  cast  off  their  first  stains  and  the  skein  of 
worldly  vanities  by  feeding  on  the  leaves  of  Scripture  and  the  fruits 
of  the  vine  and  the  joys  of  the  sacrament,  they  encircle  themselves 
in  the  rich  garments  of  holy  and  virtuous  habits,  then  by  leaving 
their  blood,  which  is  the  Church's  seed  to  raise  up  a  new  generation 
to  God,  they  leave  a  blessed  memory  and  fair  example,  and  are 
themselves  turned  into  angels,  whose  felicity  is  to  do  the  will  of 
God,  as  their  employment  was  in  this  world  to  suffer." 

But  while  the  fifth  article  of  our  religion  fixes  for  you  an  infal- 
lible standard  of  Christian  doctrine  and  morals,  the  twenty-third 
article  defines  with  great  accuracy  the  political  duties  which  you 
owe  to  the  government  which  under  the  providence  of  God  has 
been  established  over  you.  "The  President,  the  Congress,  the  Gen- 
eral Assemblies,  the  Governors,  and  the  Councils  of  State,  as  the 
delegates  of  the  people,  are  the  rulers  of  the  United  States  of 
America,  according  to  the  division  of  power  made  to  them  by  the 
Constitution  of  the  United  States  and  by  the  constitutions  of  their  re- 
spective States.  And  the  said  States  are  a  sovereign  and  independ- 
ent nation,  and  ought  not  to  be  subject  to  any  foreign  jurisdiction. 

"As  far  as  it  respects  civil  affairs,  we  believe  it  the  duty  of  Chris- 
tians, and  especially  of  all  Christian  ministers,  to  be  subject  to  the 
supreme  authority  of  the  country  where  they  may  reside,  and  to 
use  all  laudable  means  to  enjoin  obedience  to  the  powers  that  be, 
and  therefore  it  is  expected  that  all  our  preachers  and  people  who 
may  be  under  the  British  or  any  other  government  will  behave 
themselves  as  peaceable  and  orderly  subjects." 

Nowhere  do  we  learn  the  qualifications  of  civil  rulers  or  the  du- 
ties of  subjects  as  we  learn  them  from  the  Bible;  nor  should  we 
find  these  instructions  there  embodied  if  civil  government  were  not 
ordained  of  God.  The  doctrine  of  the  New  Testament  is,  that 
"there  is  no  power  but  of  God;"  that  "the  powers  that  be  are  or- 
dained of  God."  God  announces  in  his  word:  "By  me  kings  reign, 
and  princes  decree  justice."  All  government  in  all  the  varied 
social  relations  rests  upon  the  same  basis.     It  is  of  divine  right, 


504  History  of  Methodism 

Nor  is  it  difficult  to  perceive  that  the  only  safe  principle  for  a  con- 
scientious man  to  adopt  in  order  to  acknowledge  the  supremacy  of 
the  laws  is  that  they  are  the  laws  of  the  existing  government.  The 
perplexity  would  be  endless  if,  in  order  to  secure  his  allegiance,  he 
must  institute  and  decide  the  inquiry,  Who  possesses  de  jure  the 
civil  power?  The  fact  is  that  almost  all  the  governments  that  now 
exist,  or  of  which  there  remains  any  record  in  history,  were  origi- 
nally founded  in  usurpation  or  conquest.  There  never  was  in  any 
one  family  any  long,  regular  succession  in  the  Roman  Empire.  Their 
line  of  princes  was  continually  broken,  either  by  private  assassi- 
nations or  public  rebellions.  John  the  Baptist  recognized  the  au- 
thority of  a  usurper  when  he  said  to  the  soldiers  of  Augustus  : 
"  Do  violence  to  no  man,  neither  accuse  any  falsely,  and  be  content 
with  your  wages."  The  Saviour  recognized  the  authority  of  a 
usurper  when  he  said  of  the  tribute-money  of  Tiberius:  " Render 
unto  Caesar  the  things  that  are  Caesar's,  and  unto  God  the  things 
that  are  God's."  The  Apostle  Paul,  in  writing  to  the  Christians  at 
Rome,  and  then  under  the  government  of  one  of  the  most  arbitrary 
and  cruel  tyrants,  uses  such  language  as  the  following :  "  Let  every 
soul  be  subject  to  the  higher  powers;  whoso  resisteth  the  power, 
resisteth  the  ordinance  of  God.  Therefore,  ye  must  needs  be 
subject,  not  only  for  truth,  but  for  conscience'  sake."  The  lan- 
guage of  the  Bible  to  Christians  everywhere  is,  "Submit  your- 
selves to  every  ordinance  of  man  for  the  Lord's  sake,  whether  it  be 
to  the  king  as  supreme  or  unto  governors."  The  Bible,  however, 
nowhere  advocates  the  doctrine  of  "  passive  obedience  and  non- 
resistance"  to  such  an  extent  as  to  forbid  all  hope  of  relief  from  a 
wicked  and  tyrannical  government,  or  to  condemn  the  efforts  of  an 
intelligent  and  oppressed  people  in  rising  in  their  majesty  to  shake 
off  a  tyrannical  yoke.  The  fact  that  the  Bible  establishes  the  au- 
thority of  a  government  when  thus  revolutionized  recognizes  the 
right  of  revolution.  There  are  rights  of  the  people  which  are 
superior  to  the  rights  of  their  rulers,  and  which,  when  abused,  jus- 
tify the  people  in  throwing  themselves  back  upon  those  principles 
of  self-preservation  which  underlie  all  human  laws,  which  are  writ- 
ten deep  and  indelibly  on  the  fleshly  tables  of  the  human  heart,  and 
are  inseparably  intertwined  with  the  bone  and  sinew  of  an  oppressed 
and  injured  community.  Yet  this  unquestionable  right  of  the  peo- 
ple ought  to  be  exercised  with  great  prudence  and  discretion.  It  was 
a  weighty  remark  of  Fox,  then  the  first  nobleman  of  the  British 
Empire,  that  "the  doctrine  of  resistance  is  a  principle  which  we 


In  South  Carolina.  505 

should  wish  kings  never  to  forget,  and  their  subjects  seldom  to  re- 
member." The  gratuitous  charge  that  the  division  of  the  Meth- 
odist Episcopal  Church  in  1844  was  designed  by  the  Southern  mem- 
bers to  impair  the  integrity  of  the  American  Union  by  inviting  to 
a  corresponding  political  division,  fabricated  by  designing  persons" 
to  render  the  Methodist  Episcopal  Church,  South,  an  object  of  dis- 
trust to  the  General  Government,  never  obtained  credit  propor- 
tionate to  the  zeal  with  which  it  was  circulated,  and  signally  failed 
of  accomplishing  its  object.  The  Methodist  Episcopal  Church, 
South,  was  from  the  beginning,  and  is  now,  loyal  to  the  existing 
government,  in  conformity  with  her  twenty-third  article  of  religion. 
The  solemn  declaration  of  the  Louisville  Convention  at  the  organi- 
zation of  the  Church  must  be  taken  as  an  honest  statement  of  polit- 
ical sentiment  and  motive  as  far  as  they  had  influence  in  that  im- 
portant movement.  After  pointing  out  the  way  in  which  such 
effect  had  been  produced,  it  is  declared  that  "  the  assumed  conser- 
vative power  of  the  Methodist  Episcopal  Church  with  regard  to 
the  civil  union  of  the  States  is,  to  a  great  extent,  destroyed,  and  we 
are  compelled  to  believe  that  it  is  to  the  interest  and  becomes  the 
duty  of  the  Church  in  the  South  to  seek  to  exert  such  conservative 
influence  in  some  other  form;  and  after  the  most  mature  deliber- 
ation and  careful  examination  of  the  Avhole  subject,  Ave  know  of 
nothing  so  likely  to  effect  the  object  as  the  jurisdictional  separation 
of  the  great  Church  parties  unfortunately  involved  in  a  religious 
and  ecclesiastical  controversy  about  an  affair  of  State,  a  question  of 
civil  policy  over  which  the  Church  has  no  control,  and  with  which 
it  is  believed  she  has  no  right  to  interfere.  Among  the  nearly  five 
hundred  thousand  ministers  and  members  of  the  Conferences  repre- 
sented in  this  convention,  we  do  not  know  one  not  deeply  and  in- 
tensely interested  in  the  safety  and  perpetuity  of  the  National 
Union,  nor  can  we  for  a  moment  hesitate  to  pledge  them  all  against 
any  course  of  action  or  policy  not  calculated,  in  their  judgment,  to 
render  that  Union  as  immortal  as  the  hopes  of  patriotism  would 
have  it  to  be. 

The  question  of  a  reunion  of  the  Southern  and  Northern  Method- 
ist Churches,  which  has  been  obtruded  on  your  notice  since  the  close 
of  the  war,  can  be  most  readily  and  satisfactorily  determined,  in  the 
light  of  a  history,  of  course,  of  the  prominent  facts  relating  to  the 
separation,  abridged  from  the  records  of  the  Church,  and  taken  in 
connection  at  the  same  time  with  the  spirit  that  has  declared  the 
policy  regularly  pursued  by  the  Methodist  Episcopal  Church,  North, 


506  History  of  Methodism 

against  the  Methodist  Episcopal  Church,  South,  since  the  period  of 
division.  The  struggle  that  led  to  the  separation  was  brought  on  by 
Southern  defense  against  Northern  invasion  of  the  Discipline. 

By  a  law  of  the  Church,  made  in  1840,  it  was 'declared  that  "the 
simple  holding  of  slaves  or  mere  ownership  of  slave  property  in 
States  or  Territories  where  the  laws  do  not  admit  of  emancipation 
and  permit  the  liberated  slave  to  enjoy  freedom,  constitutes  no 
legal  barrier  to  the  election  or  ordination  of  ministers  to  the  various 
grades  of  office  known  in  the  ministry  of  the  Methodist  Episcopal 
Church,  and  cannot,  therefore,  be  considered  as  operating  any  for- 
feiture of  right  in  view  of  such  election  and  ordination."  Although 
under  the  direct  protection  of  this  law,  which  in  substance  has  been 
in  existence  in  the  Discipline  of  the  Church  since  1816,  Bishop 
Andrew,  of  unimpeachable  name,  was  deposed  from  the  episcopacy, 
and  the  Rev.  F.  A.  Harding,  of  unblemished  character,  was  divested 
of  his  credentials  by  a  majority  of  the  General  Conference  of  1844. 
In  review  of  this  extraordinary  transaction,  it  was  remarked  by- 
one  of  the  ablest  jurists  of  our  country  that  "in  the  whole  history 
of  jurisprudence,  in  its  actual  administration  throughout  the  civil- 
ized world,  where  duty  is  inculcated  by  law  and  rights  are  pro- 
tected by  law,  this  is  as  clear  and  palpable  an  infraction  of  law  as 
is  to  be  found  disgracing  any  of  the  pages  of  the  books  which 
illustrate  the  utter  regardlessness  of  law  in  the  early  and  dark  and 
tyrannous  ages  of  English  jurisprudence."  This  palpable  violation 
of  the  Discipline  and  consequent  invasion  of  the  rights  of  the  min- 
istry guaranteed  to  them  by  the  law  of  the  Church  Avas  a  prom- 
inent cause  which  impelled  the  Southern  Conferences  to  the  sepa- 
ration. The  institution  of  slavery  was  the  occasion,  not  the  cause, 
of  this  unfortunate  event,  by  developing  a  dangerous  principle  of 
action  on  the  part  of  the  majority  of  the  General  Conference  of 
1844,  which  might  as  well  have  manifested  itself  in  connection  witli 
some  other  affair  of  State  about  which  the  Church  essayed  to  legis- 
late in  opposition  to  the  law  of  the  land,  but  which,  as  carried  out 
in  the  case  actually  occurring,  did,  in  fact,  place  the  Southern  Con- 
ferences of  the  Methodist  Episcopal  Church  in  a  position  directly 
antagonistic,  on  a  question  of  civil  policy,  to  the  authorities  of  State 
in  contravention  of  the  twenty-third  article  of  religion,  and  of  the 
New  Testament  Scriptures. 

Among  the  many  weighty  reasons,  also,  which  influenced  the 
Southern  Conferences  in  seeking  to  be  released  from  the  jurisdiction 
of  the  General  Conference  of  the  Methodist  Episcopal  Church,  as 


In  South  Carolina.  507 

then  constituted,  were  the  novel  and  dangerous  doctrines  practically 
avowed  and  indorsed  by  that  body,  and  the  Northern  portion  of  the 
Church  generally,  with  regard  to  the  Constitution  of  the  Church, 
and  the  constitutional  rights  and  powers  respectively  of  the  episco- 
pacy and  the  General  Conference.  In  relation  to  the  first,  it  was 
confidently,  although  most  unaccountably,  maintained  that  the  six 
short  restrictive  rules  which  were  adopted  in  1808,  and  first  became 
obligatory  as  an  amendment  to  the  Constitution  in  1812,  were  in  fact 
the  true  and  only  Constitution  of  the  Church.  This  theory  assumes 
the  self-refuted  absurdity  that  the  General  Conference  is,  in  fact,  the 
government  of  the  Church,  if  not  the  Church  itself.  With  no  other 
constitution  than  these  mere  restrictions  upon  the  powers  and  rights 
of  the  General  Conference,  the  government  and  discipline  of  the 
Methodist  Episcopal  Church,  as  a  system  of  organized  laws  and  well- 
adjusted  instrumentalities  for  the  spread  of  the  gospel  and  the  dif- 
fusion of  piety,  and  whose  strong  principles  of  energy  and  action 
have  so  long  commanded  the  admiration  of  the  world,  would  soon 
cease  even  to  exist.  The  startling  assumption  that  a  bishop  of  the 
Methodist  Episcopal  Church,  instead  of  holding  office  under  the 
constitution  and  by  tenure  of  law,  and  the  faithful  performance  of 
duty,  is  nothing  in  his  character  of  bishop,  but  a  mere  officer  at  will 
of  the  General  Conference,  and  may  accordingly  be  deposed  at  any 
time  with  or  without  cause,  accusation,  proof,  or  form  of  trial,  as  a 
dominant  majority  may  capriciously  elect,  or  party  interest  suggest, 
and  that  the  General  Conference  may  do  by  right  whatever  is  not 
prohibited  by  the  restrictive  rules,  and  with  this  single  exception 
possess  power  supreme  and  all-controlling;  and  this  in  all  possible 
forms  of  its  manifestation,  legislative,  judicial,  and  executive,  the 
same  men  claiming  to  be  at  the  same  time  both  the  fountain  and 
functionaries  of  all  the  powers  of  government,  which  powers,  thus 
merged  and  concentrated  into  a  common  force,  may  at  any  time  be 
employed  at  the  prompting  of  their  own  interest,  caprice,  or  ambi- 
tion. Such  wild  and  revolutionary  assumptions,  so  unlike  the  faith 
and  discipline  of  Methodism,  as  they  had  been  taught  them,  the 
Southern  Conferences  were  compelled  to  regard  as  fraught  with 
mischief  and  ruin  to  the  best  interests  of  the  Church,  and  as  fur- 
nishing a  strong  additional  reason  why  they  should  avail  them- 
selves of  the  warrant  they  then  had,  but  might  never  again  obtain 
from  the  General  Conference,  to  establish  an  ecclesiastical  connec- 
tion, embracing  only  the  Annual  Conferences  in  the  slave-holding 
States.     The  whole  constitutional  argument,  and  indeed  all  the  rea- 


508  History  of  Methodism 

sons  impelling  to  the  separation,  are  equally  potent  against  the  re- 
union of  the  Church.  No  possible  advantages  to  be  gained  by  a 
jurisdictional  union  in  one  General  Conference  can  compensate  for 
the  evils  that  must  necessarily  result  to  the  Southern  Conferences 
from  the  action  of  a  Northern  majority  clothed  with  the  extraor- 
dinary powers  still  claimed  for  that  body  on  questions  in  which  the 
vital  interests  of  the  Southern  Church  are  still  directly  involved. 
The  spirit,  moreover,  that  dictated  the  policy  regularly  pursued  by 
the  Northern  Church  against  the  Methodist  Episcopal  Church, 
South,  since  the  period  of  separation,  is  not  such  as  irresistibly  to 
invite  the  Southern  Conferences  to  return  to  the  arms  of  an  eccle 
siastical  body  with  which,  twenty  years  ago,  they  so  anxiously  strug- 
gled to  make  terms,  and  from  which  they  at  length  obtained,  under 
Providence,  an  honorable  and  happy  release.  When  the  struggle: 
came,  in  1844,  the  Southern  delegates,  as  they  had  often  done  before, 
manifested  a  most  earnest  desire,  and  did  all  in  their  power,  to 
maintain  jurisdictional  union  with  the  North,  without  sacrificing 
the  interests  of  the  South ;  when  this  was  found  impracticable,  a 
connectional  union  was  proposed,  and  the  rejection  of  this  by  the 
North  led  to  the  projection  and  adoption  of  the  General  Conference 
plan  of  separation.  Every  overture  of  compromise,  every  plan  of 
reconciliation  and  adjustment  regarded  as  at  all  eligible  or  likely  to 
succeed,  was  offered  by  the  South,  and  rejected  by  the  North.  All 
subsequent  attempts  at  compromise  failed  in  like  manner,  and  when 
thus  compelled  to  take  their  position  upon  the  ground  assigned  them 
by  the  General  Conference  of  1844,  as  a  distinct  ecclesiastical  con- 
nection, the  Annual  Conferences  in  the  South,  in  view  of  still  ad- 
justing the  difficulties  of  this  controversy  upon  terms  and  princi- 
ples that  might  be  safe  and  satisfactory  to  both  parties,  passed,  in 
convention,  this  parting  resolution  : 

Resolved,  That  while  we  cannot  abandon  or  compromise  the  prin- 
ciples of  action  upon  which  we  proceed  to  a  separate  organization 
in  the  South,  nevertheless,  cherishing  a  sincere  desire  to  maintain 
Christian  union  and  fraternal  intercourse  with  the  Church,  North, 
Ave  shall  always  be  ready  kindly  and  respectfully  to  entertain,  and 
duly  and  carefully  consider,  any  proposition  or  plan  having  for  its 
object  the  union  of  the  two  great  bodies  in  the  North  and  South, 
whether  such  proposed  union  be  jurisdictional  or  connectional. 

This  valedictory  overture  of  adjustment  was  met  by  an  abrogation 
of  the  plan  of  separation,  and  writing  us  down  in  their  books  as 
schismatics.     This  parting  invitation  to  open  up  fraternal  intercourse 


In  South  Carolina,  509 

with  us  was  met  by  a  rejection  of  our  messenger,  and  proclaiming 
us  heretics.  This  last  call  to  look  upon  us  at  least  as  Christians,  and 
the  subsequent  request  to  deal  with  us  in  commutative  justice,  and 
to  restore  to  us  our  own,  was  met  by  a  more  tenacious  grasp  of  our 
property,  and  treating  us  as  outlaws.  They  have  waged  an  unceas- 
ing ecclesiastical  war  against  us,  all  the  more  relentless  as  they  have 
wronged  us  so  deeply.  They  have  followed  in  the  rear  of  military 
expeditions  and  taken  possession  of  our  churches.  They  have  made 
haste  and  delayed  not  to  organize  Annual  Conferences  within  the 
limits  of  our  jurisdiction.  But  the  authorized  judicatories  of  our 
country  have  erased  from  the  records  the  charge  of  schism  and 
heresy  against  us ;  recognized  us  as  under  the  protection  of  law,  and 
restored  to  us  our  property.  And  now,  after  a  twenty  years  eccle- 
siastical war  upon  us,  the  suggestion  of  reunion  with  the  Methodist 
Episcopal  Church,  North,  urged  by  assurances  of  advantage  to  the 
Methodist  Episcopal  Church,  South,  coevil  with  her,  and  in  all 
respects  coequal,  falls  on  cautious  ears.  TLmeo  Danao.%  et  dona  fe- 
rentes — "We  fear  the  Greeks,  even  when  they  offer  presents." 

As  a  distinct  and  separate  organization,  the  Methodist  Episcopal 
Church,  South,  has  a  great  mission  to  fulfill,  and  if  faithful  to  her 
trust  under  God  is  secure  for  all  time  to  come.  Like  one  of  those 
rocking  stones  reared  by  the  Druids,  which  the  finger  of  a  child 
might  vibrate  to  its  center,  yet  the  might  of  an  army  could  not 
move  from  its  place,  our  system  is  so  nicely  poised  and  balanced 
that  it  seems  to  sway  with  every  breath  of  opinion,  yet  so  firmly 
rooted  in  the  heart  and  affections  of  our  people  that  the  wildest 
storms  of  opposing  fanaticism  must  break  over  it  in  vain. 

The  peculiar  circumstances  of  the  times  render  it  necessary  to 
urge  upon  your  attention  the  claims  of  the  ministry  upon  your 
sympathy  and  support.  The  results  of  the  late  war  have  deprived 
many  of  them  of  the  means  which  they  formerly  possessed,  and 
which  they  cheerfully  employed  in  the  great  and  godly  work  to 
which  they  had  devoted  themselves.  Some  of  those  who  for  many 
years  have  labored  in  your  service,  and  helped  you  greatly  in  your 
heavenward  pilgrimage,  are  now  left  utterly  destitute  and  wholly 
dependent  upon  God  and  the  sympathies  of  the  Church,  while  the 
widows  and  orphans  of  those  who  have  lived  and  died  in  the 
Master's  vineyard  turn  their  eyes  to  you  in  this  hour  of  their  sorest 
need.  The  present  affords,  perhaps,  the  noblest  opportunity  you 
have  ever  had  of  illustrating  the  Christian  law  of  love  and  benevo- 
lence, and  laying  up  for  yourselves  treasure  in  heaven.     The  provi 


510  History  of  Methodism 

dence  of  God  has  recently  shown  yon  how  insecure  and  uncertain 
are  all  earthly  riches,  and  admonished  you  to  use  the  goods  intrusted 
to  you  as  stewards  of  our  Lord,  making  "to  yourselves  friends  of 
the  mammon  of  unrighteousness,  that  when  ye  fail  they  may  receive 
you  into  everlasting  habitations." 

It  is  in  seasons  of  trial  like  the  present,  and  when  our  own 
necessities  seem  to  demand  all  our  efforts  and  our  care,  that  Faith 
enacts  its  brightest  deeds  and  records  its  sublimest  triumphs.  So 
was  it  with  the  widow  of  Sarepta  when  she  used  her  last  handful 
of  meal  to  make  the  prophet's  bread.  So  was  it  when  another 
widow  cast  her  mites  into  the  treasury  of  the  Lord  and  gave  all  the 
living  which  she  had.  So  was  it  with  the  disciples  at  Antioch  dur- 
ing the  famine  in  the  days  of  Claudius  Csesar,  when  every  man,  ac- 
cording to  his  ability,  sent  relief  to  the  brethren  which  dwelt  in 
Judea.  So  was  it  with  the  Churches  of  Macedonia,  of  whom  St. 
Paul  bore  witness  "  how  that  in  a  great  trial  of  affliction  the  abun- 
dance of  their  joy  and  their  deep  poverty  abounded  unto  the  riches 
of  their  liberality."  So  was  it  with  the  Philippians,  whose  generous 
remembrance  of  St.  Paul  prompted  them  to  send  to  the  relief  of  his 
necessities  once  and  again  at  Thessaloniea,  and  afterward  to  Pome, 
by  the  hands  of  Epaphroditus.  Surely  if  they  have  sown  unto  you 
spiritual  things,  you  should  gladly  minister  to  them  your  carnal 
things. 

We  should  not  fully  perform  our  duty  in  this  Address,  beloved 
brethren,  if  we  did  not  exhort  you  to  maintain  with  all  diligence 
the  integrity  and  purity  of  your  Christian  character  in  the  midst  of 
the  severe  ordeal  through  which  the  providence  of  God  is  calling 
yoa  to  pass,  and  so  to  use  the  afflictions  of  these  times  "that  they 
may  work  out  for  you  a  far  more  exceeding  and  eternal  weight  of 
glory."  "  We  have  heard  of  the  patience  of  Job,  and  have  seen  the 
end  of  the  Lord,  that  the  Lord  is  very  pitiful,  and  of  tender  mercy." 
"Let  patience  have  her  perfect  work,  that  ye  may  be  perfect  and 
entire,  Avanting  nothing."  It  is  the  old  lesson  of  our  Christianity, 
that  through  much  tribulation  we  must  enter  into  the  kingdom  of 
God.  Poverty  and  sufferings  have  been  the  lot  of  the  faithful  in 
all  ages,  and  these  have  developed  the  stern  and  manly  virtues  of 
th»  Christian  character.  The  shaking  of  kingdoms,  the  confusion 
of  human  plans,  and  the  turbulent  agitation  of  human  passions,  are 
only  preparatory  to  the  establishment  of  that  kingdom  which  shall 
never  be  shaken — to  the  order  and  harmony  of  that  system  which 
shall  never  be  changed — and  to  the'  introduction  of  that   perfect 


Ix  South  Carolina.  511 

spiritual  tranquillity  which  shall  never  be  disturbed.  So  far  from 
being  unsettled  in  our  faith  by  all  these  things,  we  should  rather 
feel  that  the  word  of  God  is  made  more  sure,  for  the  Scriptures 
have  taught  us  that  these  things  must  needs  be  before  the  end  come. 
And  surely  these  earthly  disorders  and  losses  should  excite  in  us 
the  more  ardent  desire  for  those  immutable  and  everlasting  joys 
which  await  us  in  the  life  to  come.  "Set  then  your  affections  on 
tilings  above,  and  not  on  things  on  the  earth.  For  ye  are  dead,  and 
your  life  is  hid  with  Christ  in  God.  When  Christ,  who  is  your 
life,  shall  appear,  then  shall  ye  also  appear  with  him  in  glory." 
Happy  are  they  whose  earthly  losses  are  thus  made  to  turn  to  their 
heavenly  gain. 

It  is  in  times  of  darkness  like  the  present,  when  the  ways  of 
Providence  are  intricate  and  mysterious,  and  his  designs  are  to  hu- 
man minds  utterly  unaccountable,  when  Reason  is  baffled  in  all  her 
efforts  to  comprehend  the  plans  and  ends  of  Infinite  Wisdom,  that 
Faith  reposes  in  sublime  composure  upon  tiie  eternal  word  of  truth, 
and  awaits  with  patience  the  solution  of  the  problem,  under  the  firm 
and  unalterable  conviction  that  "the  Lord  God  omnipotent  reign- 
eth."  Soon  shall  the  elemental  storm  subside,  and  our  ark,  which 
has  been  tossed  upon  the  waves  of  this  deluge,  shall  rest  in  calm  se- 
curity upon  the  celestial  Ararat,  and  we  shall  walk  out  amid  the 
glories  of  the  new  heaven  and  the  new  earth,  delivered  from  all 
fears  of  future  convulsion  or  revolution,  beholding  the  beautiful  en- 
sign of  our  safety  in  the  "rainbow  round  about  the  throne." 

The  duties  growing  out  of  the  new  relation  which  you  are  called 
to  sustain  to  the  negroes  of  the  South,  in  so  far  as  they  affect  their 
religious  condition  and  spiritual  welfare,  are  not  essentially  different 
from  those  which  have  always  commended  themselves  heretofore  to 
your  Christian  judgment,  and  which  have  received  at  your  hands  a 
faithful  and  zealous  performance.  While  under  your  provident 
management  and  kind  treatment,  this  portion  of  our  population 
was  made  to  surpass  in  the  enjoyment  of  all  the  physical  comforts 
of  life  the  corresponding  classes  of  society  in  every  nation  of  the 
globe,  at  the  same  time,  through  the  active  instrumentalities  which 
your  Christian  liberality  cherished  and  employed  for  their  religious 
rescue,  thousands  have  been  brought  from  "darkness  to  light,"  and 
transferred  from  the  kingdom  of  Satan  to  the  kingdom  of  God.  It 
can  hardly  be  supposed  that  within  the  limits  of  a  Conference 
whose  Church-members  have  furnished,  in  their  annual  contribu- 
tions, more  than  thirty  thousand  dollars  to  extend  the  privileges  of 


512  History  of  Methodism. 

the  gospel  to  the  negroes,  any  Christian  man  can  be  found  willing 
to  forego  the  laudable  effort  to  elevate  the  race  in  the  scale  of  in- 
tellectual, moral,  and  religious  improvement.  The  same  system  of 
instrumentalities,  with  slight  changes  to  adapt  it  to  the  new  circum- 
stances in  which  they  are  placed,  may  be  employed  for  their  spirit- 
ual welfare,  and  we  bespeak  your  continued  and  active  cooperation 
to  render  it  effective.  Continue,  as  heretofore,  your  arrangements 
for  their  accommodation  in  all  the  churches,  that,  frecuienting  the 
schools  of  catechetical  instruction,  and  occupying  their  accustomed 
places  in  the  house  of  God,  they  may  receive  from  the  lips  of  a 
pure  and  spiritual  ministry  the  messages  of  the  gospel,  and  rejoice 
with  you  in  the  participation  of  the  benefits  of  a  common  salvation. 

Wherefore,  beloved  brethren,  dwelling  in  the  communion  of  a 
Church  enjoying,  as  at  present  constituted,  great  unity  and  peace, 
looking  to  the  word  of  God  as  an  infallible  standard  of  Christian 
and  political  ethics,  in  conformity  with  the  articles  of  our  holy  relig- 
ion, with  a  firm  trust  and  confidence  in  Almighty  God,  and  a  cheer- 
ful acquiescence  in  all  the  dispensations  of  his  providence,  address 
yourselves  with  renewed  ardor  and  zeal  to  every  private,  domestic, 
and  public  duty  as  Christian  men  and  Christian  patriots.  Cherish 
an  ardent  affection  for  the  Church  of  your  fathers,  and  strive  to 
make  yourselves  worthy  members  of  the  same  by  diligently  reading 
God's  holy  word,  reverently  keeping  all  his  commandments,  and 
punctually  attending  on  all  the  ordinances  of  his  house,  that  there- 
by all  our  people,  becoming  holy  in  their  lives  and  godly  in  their 
conversations,  may  be  an  ornament  to  their  profession,  and  make 
the  Methodist  Episcopal  Church,  South,  a  praise  in  the  land. 

"Finally,  brethren,  whatsoever  things  are  true,  whatsoever  things 
are  honest,  whatsoever  things  are  just,  whatsoever  things  are  pure, 
whatsoever  things  are  lovely,  whatsoever  things  are  of  good  report, 
if  there  be  any  virtue,  and  if  there  be  any  praise,  think  on  these 
things." 

The  Lord  bless  you,  and  keep  you.  The  Lord  make  his  face 
shine  upon  you,  and  be  gracious  unto  ycu.  The  Lord  lift  up  his 
countenance  upon  you,  and  give  you  peace. 


CHAPTER  XVIII. 


But  for  such  proof  as  the  nature  of  the  thing  allows,  I  appeal  to 
ray  manner  of  life  which  hath  been  from  the  beginning.  Ye  who 
have  seen  it  (and  not  with  a  friendly  eye),  have  ye  ever  seen  any 
thing  like  the  love  of  gain  therein  ?  Ye  of  Savannah  and  Frederica, 
among  whom  God  afterward  proved  me,  and  showed  me  what  was 
in  my  heart,  what  gain  did  I  seek  among  you  ?  Of  whom  did  I 
take  any  thing?  Or  whose  food  or  apparel  did  I  covet  (for  silver 
or  gold  had  ye  none,  no  more  than  I  myself  for  many  months),  even 
when  I  was  in  hunger  and  nakedness?  Ye  yourselves  and  the  God 
and  Father  of  our  Lord  Jesus  Christ  know  that  I  lie  not.  But  sup- 
pose the  balance  on  the  other  side — let  me  ask  you  one  plain  ques- 
tion :  For  what  gain  (setting  conscience  aside)  will  you  be  obliged 
to  act  thus?  to  live  exactly  as  I  do?  For  what  price  will  you 
preach  (and  that  with  all  your  might — not  in  an  easy,  indolent,  fash- 
ionable way)  eighteen  or  nineteen  times  every  week ;  and  this 
throughout  the  year?  What  shall  I  give  you  to  travel  seven  or 
eight  hundred  miles,  in  all  weathers,  every  two  or  three  months? 
For  what  salary  will  you  abstain  from  all  other  diversions  than  the 
doing  good  and  the  praising  God  ?  I  am  mistaken  if  you  would  not 
prefer  strangling  to  such  a  life,  even  with  thousands  of  gold  and 

Silver?  (John  Wesley.) 

THE  second  American  Conference,  in  1774,  agreed 
to  the  following  particulars : 

1.  Every  preacher  who  is  received  into  full  connection  is  to  have 
the  use  and  property  of  his  horse,  which  any  of  the  circuits  may 
furnish  him  with. 

2.  Every  preacher  to  be  allowed  six  pounds  Pennsylvania  cur- 
rency (sixteen  dollars)  per  quarter,  and  his  traveling  charges  be- 
sides (sixty-four  dollars  per  year). 

3.  For  every  assistant  to  make  a  general  collection  at  Easter,  in 

33  (513) 


514  History  of  Methodism 

the  circuits  where  they  labor,  to  be  applied  to  the  sinking  of  the 
debis  on  the  houses,  and  relieving  the  preachers  in  want. 

4.  "Wherever  Thomas  Rankin  (general  assistant)  spends  his 
time,  he  is  to  be  assisted  by  those  circuits. 

In  1779: 

Question  7.  Shall  any  preacher  receive  quarterage  who  is  able  to 
travel  and  does  not? 

Answer.  No. 

Question  8.  In  what  light  shall  we  view  those  preachers  who  re- 
ceive money  by  subscription  ? 

Answer.  As  excluded  from  the  Methodist  Connection. 

Iii  1780: 

Question  14.  What  provision  shall  Ave  make  for  the  wives  of  mar- 
ried preachers  ? 

Answer.  They  shall  receive  an  equivalent  with  their  husbands 
in  quarterage,  if  they  stand  in  need.  [The  allowance  made  abso- 
lute in  1796.] 

Iii  1782: 

Question  12.  What  shall  be  done  to  get  a  regular  and  impartial 
supply  for  the  maintenance  of  the  preachers  ? 

Answer.  Let  every  thing  they  receive,  either  in  money  or  cloth- 
ing, be  valued  by  the  preachers  and  stewards  at  quarterly-meeting, 
and  an  account  of  the  deficiency  given  in  to  the  Conference,  that 
they  may  be  supplied  by  the  profits  arising  from  the  books  and  the 
Conference  collections. 

In  1784: 

Question  39.  How  is  this  (amount  necessary  for  the  salaries  of 
preachers  and  their  waves)  to  be  provided  ? 

Answer.  By  the  circuits  proportionally. 

Question  40.  What  shall  be  allowed  the  married  preachers  for 
the  support  of  their  children  ? 

Answer.  For  each  of  their  children  under  the  age  of  six  years 
let  them  be  allowed  six  pounds  Pennsylvania  currency  [sixteen 
dollars]  ;  and  for  each  child  of  the  age  of  six  and  under  the  age  of 
eleven,  eight  pounds  [twenty-one  and  one-third  dollars]. 

In  1787: 

Question.  Are  not  many  of  our'  preachers  and  people   dissatis- 


Lv  South  Carolina.  515 

fied  with    the  salaries  allowed    our  married   preachers  who  have 
children? 

Answer.  They  are.  Therefore,  for  the  future,  no  married  preacher 
shall  demand  more  than  forty-eight  pounds  Pennsylvania  currency. 
[One  hundred  and  twenty-eight  dollars.] 

In  1789  was  added  the  following: 

Nota  Bene:  That  no  ministers  or  preachers,  traveling  or  local, 
shall  receive  any  support,  either  in  money  or  other  provision,  for 
their  services,  without  the  knowledge  of  the  stewards  of  the  circuits, 
and  its  being  properly  entered  quarterly  on  the  books. 

In  1792: 

Question  3.  What  plan  shall  we  pursue  in  appropriating  the 
money  received  by  our  traveling  ministers  for  marriage-fees  ? 

Answer.  In  all  the  circuits  where  the  preachers  do  not  receive 
their  full  quarterage,  let  all  such  money  be  given  into  the  hands  of 
the  stewards,  and  be  equally  divided  between  the  traveling  preach- 
ers of  the  circuit.  In  all  other  cases,  the  money  shall  be  disposed 
of  at  the  discretion  of  the  District  Conference. 

The  Nota  Bene  (1789)  was  also  modified  so  as  to  read: 

No  minister  or  preacher  whatsoever  shall  receive  any  money  for 
deficiencies,  or  on  any  other  account,  out  of  any  of  our  funds  or  col- 
lections, without  first  giving  an  exact  account  of  all  the  money, 
clothes,  and  other  presents  of  every  kind,  which  he  has  received  the 
preceding  year. 

In  1800: 

1.  The  annual  salary  of  the  traveling  preachers  shall  be  eighty 
dollars  and  their  traveling  expenses. 

2.  The  annual  allowance  of  the  wives  of  traveling  preachers  shall 
be  eighty  dollars. 

3.  Each  child  of  a  traveling  preacher  shall  be  allowed  sixteen 
dollars  annually  to  the  age  of  seven  years,  and  twenty-four  dollars 
annually  from  the  age  of  seven  to  fourteen  years;  nevertheless,  this 
rule  shall  not  apply  to  the  children  of  preachers  whose  families  are 
provided  for  by  other  means  in  their  circuits  respectively. 

4.  The  salary  of  the  superannuated,  worn-out,  and  supernumer- 
ary preachers  shall  be  eighty  dollars  annually. 

5.  The  annual  allowance  of  the  wives  of  superannuated,  worn- 
out,  and  supernumerary  preachers  shall  be  eighty  dollars. 


516  History  of  Methodism 

G.  The  annual  allowance  of  the  widows  of  traveling,  superannu- 
ated, worn-out,  and  supernumerary  preachers  shall  be  eighty  dollars. 

7.  The  orphans  of  traveling,  superannuated,  worn-out,  and  su- 
pernumerary preachers  shall  be  allowed  by  the  Annual  Conferences, 
if  possible,  by  such  means  as  they  can  devise,  sixteen  dollars  an- 
nually. 

In  1804  the  following  was  inserted  in  clause  3 
(1800)  before  nevertheless: 

And  those  preachers  whose  wives  are  dead  shall  be  allowed  for 
each  child  annually  a  sum  sufficient  to  pay  the  board  of  such  child 
or  children  during  the  above  term  of  years. 

In  1816  the  allowance  of  all  preachers  and  their 
wives  was  raised  to  one  hundred  dollars. 
In  1824,  under  clause  2  (1800),  it  was  added 

But  this  provision  shall  not  apply  to  the  wives  of  those  preach- 
ers who  were  single  when  they  were  received  on  trial,  and  marry 
under  four  years,  until  the  expiration  of  said  four  years. 

In  1828,  clause  7  (1800)  was  altered  so  as  to  read  as 
follows : 

The  orphans  of  traveling,  supernumerary,  superannuated,  and 
worn-out  preachers  shall  be  allowed  by  the  Annual  Conferences  the 
same  sums  respectively  which  are  allowed  to  the  children  of  living 
preachers.  And  on  the  death  of  a  preacher  leaving  a  child  or  chil- 
dren without  so  much  of  worldly  goods  as  should  be  necessary  to 
his,  her,  or  their  support,  the  Annual  Conference  of  which  he  was  a 
member  shall  raise,  in  such  manner  as  may  be  deemed  best,  a  yearly 
sum  for  the  subsistence  and  education  of  such  orphan  child  or  chil- 
dren, until  he,  she,  or  they  shall  have  arrived  at  fourteen  years  of 
age ;  the  amount  of  which  yearly  sum  shall  be  fixed  by  a  committee 
of  the  Conference  at  each  session  in  advance. 

In  1832  the  following  new  clause  was  inserted: 

8.  The  more  effectually  to  raise  the  amount  necessary  to  meet  the 
above-mentioned  allowances,  let  there  be  made  weekly  class  collec- 
tions in  all  our  societies  where  it  is  practicable ;  and  also  for  the 
support  of  missions  and  missionary  schools  under  our  care. 

In  1836  the  regulation  respecting  "  those  who  marry 


In  South  Caeolixa.  517 

under  four  years  "  was  stricken  out,  and  the  bishops 
mentioned  by  name  as  standing  on  the  same  footing 
with  other  traveling  preachers.  The  clauses  1,  2,  4, 
and  5  (1800),  were  thrown  into  two,  as  follows: 

1.  The  annual  allowance  of  the  married  traveling,  supernumer- 
ary, and  superannuated  preachers,  and  the  bishops,  shall  be  two 
hundred  dollars  and  their  traveling  expenses. 

2.  The  annual  allowance  of  the  unmarried  traveling,  supernu- 
merary, and  superannuated  preachers,  and  bishops,  shall  be  one 
hundred  dollars  and  their  traveling  expenses. 


South  Carolina  Conference  Institutions. 
The  Minutes  of  1831  say: 

Much  has  been  said  of  late  respecting  the  support  of  the  itiner- 
ant ministers.  Some  have  seemed  to  be  alarmed  at  their  "  Funds," 
and  with  as  little  information  as  brotherly  kindness  have  labored  to 
expose  them  to  the  world  as  a  set  of  mercenary  men.  Others  better 
informed,  and  whose  feelings  were  as  kind  as  their  information  was 
accurate,  have  both  vindicated  their  character  and  proved  that  there 
was  need  of  "  Funds  "  to  secure  them,  in  many  cases,  from  extreme 
distress.  Without  argument  on  the  subject  either  way  in  the  pres- 
ent place,  we  submit  the  constitutions  of  the  several  societies  and 
trusts  instituted  by  the  South.  Carolina  Conference.  On  any  subject 
facts  form  the  best  ground  of  appeal ;  and  by  reference  to  these  it 
may  be  seen  that,  for  the  support  of  itinerant  ministers  regularly  in 
the  work,  we  ask  no  more,  and  would  have  no  more,  than  the 
amounts  stipulated  by  the  Discipline,  viz.:  To  each  preacher,  one 
hundred  dollars;  to  each  wife  of  a  preacher,  one  hundred  dollars; 
to  each  child  over  seven  and  under  fourteen  years  old,  twenty-four 
dollars;  to  each  child  under  seven  years  old,  sixteen  dollars.  And 
where  there  is  a  family,  such  an  additional  allowance  for  table  ex- 
penses and  fuel  as  may  be  judged  necessary  by  a  committee  of  the 
Quarterly  Conference  (not  ministers)  of  the  circuit  or  station  where 
the  minister  belongs. 

This  last-mentioned  allowance  has  not  been  extended  to  the  su- 
perannuated or  worn-out  preachers  and  their  families.  And  when 
it  is  considered  that  they  have  worn  out  their  strength  in  the  service 
of  the  Church,  under  circumstances  utterlv  forbidding  of  their  la3r- 


518  History  of  Methodism 

ing  up  money  for  their  after  support,  who  would  forbid  the  little 
(alas,  too  little!)  pains  we  take  to  procure  them  some  assistance? 
And  especially  in  the  view  of  the  notorious  fact  that,  insufficient  as 
the  allowance  of  one  hundred  dollars  must  be  to  furnish  them  with 
such  things  as  are  absolutely  needful,  the  moneys  at  the  disposal  of 
the  Conference  for  this  use,  from  year  to  year,  have  always  fallen 
short  of  making  up  even  that  small  amount. 

We  reckon  the  widows  and  orphans  of  preachers  who  have  died 
in  the  work  as  deserving  a  place  in  this  first  class  of  beneficiaries. 
And  to  support  this  claim  we  need  only  refer  to  that  peculiarity  of 
the  Methodist  economy  which  requires  unconditionally  of  every 
preacher  to  go  wherever  he  may  be  sent — whether  among  the  healthy 
mountains  or  the  sickly  swamps.  Let  the  reader  pause  and  answer 
whether  the  Church  ought  not  to  provide  at  least  a  moiety  toward 
the  subsistence  of  the  widows  and  orphans  of  those  who  have  thus 
both  lived  and  died  for  the  work's  sake. 

Beyond  these  objects  there  is  a  third,  and  no  more  (as  far  as  the 
members  of  the  Conference  are  concerned),  for  which  we  judge 
some  provision  ought  to  be  made — namely,  the  education  of  the 
children  of  the  preachers.  The  expense  of  this  we  are  unable  to 
meet  by  any  means  derived  from  the  Church ;  and  few  of  us  are 
able  to  meet  it  by  other  means.  Judge  ye,  brethren,  from  what  you 
know  of  us,  whether  a  society  for  such  a  purpose  formed  within  the 
Conference,  ought  not  to  receive  your  kind  encouragement. 

Besides  "  the  trust  for  the  relief  of  the  superannuated  or  worn- 
out  preachers,  and  the  widows  and  orphans  of  preachers,"  and  "  the 
society  of  the  South  Carolina  Conference  for  the  relief  of  the  chil- 
dren of  its  members,"  there  is  under  the  control  of  the  Conference 
a  trust  for  the  relief  of  cases  of  extraordinary  distress  of  the  widows 
and  orphans  of  either  traveling  or  local  preachers ;  and  of  preach- 
ers themselves,  whether  itinerant  or  local,  who  may  be  in  pressing 
want  from  "  long  family  sickness,  loss  of  crops,  burning  of  houses," 
etc.  This  is  usually  denominated  "  the  fund  of  special  relief,"  and 
was  instituted,  at  the  recommendation  of  Bishop  Asbury,  in  the 
year  1807.  The  amount  now  vested  in  this  fund,  since  the  late  divis- 
ion of  the  Conference  district,  is  three  thousand  and  six  hundred 
dollars — the  interest  of  which  is  annually  applied  to  such  objects 
as  are  contemplated  by  its  constitution.  The  two  former  institutions 
are  of  late  origin.  Some  steps  were  taken  toward  the  formation  of 
the  society  for  the  education  of  our  children,  at  the  Conference  of 
1823 ;  and  subsequently  to  that  period  the  preachers  have  conti  ib- 


In  South  Carolina.  519 

uted  among  themselves  to  this  object  from  year  to  year,  but  with 
little  or  no  assistance  from  other  persons.  At  our  late  Conference 
the  society  received  its  present  organization.  And  at  the  same  time 
the  trust  for  the  relief  of  the  superannuated  or  worn-out  preachers 
was  instituted. 

The  Trust  for  the  relief  of  the  superannuated  or  worn-out  preachers  and 
the  widows  and  orphans  of  preachers. 

Constitution. 

Whereas  there  is  no  certain  provision  made  for  the  support  of 
the  superannuated  or  worn-out  preachers  and  their  families,  or  for 
the  widows  and  orphans  of  preachers  who  have  died  in  the  work, 
beyond  the  annual  allowance  of  one  hundred  dollars  to  each  super- 
annuated preacher,  or  wife  or  widow  of  a  preacher,  and  sixteen  or 
twenty-four  dollars,  as  the  case  may  be,  to  each  one  of  their  chil- 
dren— and  this  insufficient  annuity  is  not  usually  made  up  to  them — 
the  South  Carolina  Conference  deems  it  proper  to  constitute  within 
itself  a  society  for  the  purpose  exclusively  of  raising  moneys  and 
applying  them  toward  the  relief  of  persons  of  the  descriptions  above 
mentioned,  belonging  to  this  Conference ;  provided,  that  in  all  cases 
the  sums  appropriated  to  an  individual  or  family  shall  not  be  more 
than  so  much  as,  in  addition  to  the  sum  or  sums  received  by  him, 
her,  or  them  from  the  Conference,  shall  raise  his,  her,  or  their  whole 
allowance  to  the  amount  of  a  fair  average  of  the  whole  allowance 
of  the  members  of  the  Conference,  and  their  families,  on  the  circuits 
and  stations  generally. 

And  in  order  to  the  accomplishment  of  these  objects,  the  follow- 
ing regulations  are  adopted  : 

1.  The  Conference  shall  elect  seven  of  its  members,  who,  under 
the  title  of  Trustees  of  the  Superannuated  Preachers'  Fund,  shall 
receive  the  contributions  of  the  preachers  and  ot]ier  benevolent  per- 
sons aiding  this  interest;  and  shall  have  the  management  of  all 
moneys  and  other  effects  given  or  bequeathed  to  the  Conference  for 
the  relief  of  such  persons  as  are  herein  contemplated ;  provided, 
that  no  superannuated  preacher  shall  be  a  trustee;  and  that  as  often 
as  there  shall  be  a  vacancy  in  the  board,  by  death  or  otherwise,  the 
Conference  shall  fill  such  vacancy  by  election,  as  at  first. 

2.  The  Board  of  Trustees  shall  have  regular  meetings,  either  on 
a  day  shortly  previous  to  the  session  of  Conference,  or  early  in  the 
session;  and  shall  report  to  Conference  fully  every  year  the  amount 
of  money  or  other  means  in  its  possession;  how  such  moneys  shali 


520  History  of  Methodism 

have  been  employed,  and  on  what  security;  and  what  appropria- 
tions, agreeably  to  the  purport  of  this  trust,  shall  have  been  made. 

3.  A  part  of  all  moneys  given  to  this  trust  (not  forbidden  by  the 
giver),  and  a  part  of  the  interest  of  all  moneys  at  interest,  shall  be 
annually  divided  among  the  superannuated  or  worn-out  preachers 
and  their  families,  and  the  widows  and  orphans  of  deceased  preach- 
ers. But  the  whole  amount,  either  of  moneys  contributed  or  of  the 
annual  interest  of  the  trust,  shall  not  be  so  divided  and  applied 
unless,  in  the  judgment  of  the  Conference  expressed  by  vote,  the 
capital  of  the  trust  shall  have  been  increased  to  a  sufficient  amount 
to  secure  to  the  persons  intended  to  be  served  an  allowance  equal 
to  that  of  the  efficient  members  of  the  Conference  generally,  and 
their  wives  and  children.  Beyond  which  amount  the  Conference  is 
pledged  not  to  suffer  it  to  be  increased. 

The  Society  of  the  South  Carolina  Conference  for  the  relief  of  the  chil- 
dren of  its  members. 

Constitution. 
The  sole  objects  of  the  institution  of  this  society,  the  designation 
ol  which  shall  be  "The  Society  of  the  South  Carolina  Conference 
for  the  relief  of  the  children  of  its  members,"  are  the  education  and 
comfortable  subsistence  of  the  children  of  living  or  deceased  minis- 
ters of  the  South  Carolina  Conference  of  the  Methodist  Episcopal 
Church.  Which  objects  the  society  hopes  to  accomplish,  to  some 
considerable  extent,  not  only  by  the  yearly  or  life  subscriptions  of 
its  members,  but  also  by  the  contributions  of  pious  friends;  there 
being  provided  in  this  society,  as  we  trust,  a  suitable  medium  for 
the  communication  of  their  charities. 

And  for  the  preservation  inviolate  of  the  design  of  the  society, 
and  the  exact  appropriation  of  all  its  means  in  conformity  to  this 
design  as  above  expressed,  the  good  faith  of  the  members  of  the 
society  and  its  Board  of  Managers  stands  solemnly  pledged,  by  their 
individually  signing  this  instrument,  with  the  Articles  following: 

Article  1.  There  shall  be  an  annual  meeting  of  the  society,  co- 
incident with  the  meeting  of  the  Conference,  and  on  a  day  not  later 
than  the  fourth  after  its  commencement  (the  particular  day  to  be 
fixed  previously,  and  made  known  by  the  Board  of  Managers),  at 
which  annual  meeting  the  board  shall  present  a  minute  account  of 
its  transactions,  and  especially  the  receipts  and  expenditures  of  the 
past  year. 

Aiit.  2.  The  Board  of  Managers  shall  consist  of  the  President, 


Lv  South  Carolina.  521 

Vice-president,  Secretary,  Treasurer,  and  not  fewer  than  three  nor 
more  than  seven  other  members  of  the  society,  to  be  elected  at  each 
annual  meeting.  Which  board  shall  be  intrusted  with  the  entire 
management  of  the  affairs  of  the  society  during  its  recess,  and  be 
charged  with  making  such  regulations,  subject  to  inspection  and 
amendment  by  the  society,  as  shall  secure  the  faithful  performance 
of  the  duties  and  trusts  of  its  officers,  particularly  the  Treasurer. 

Art.  3.  Two-thirds  of  the  yearly  interest  of  the  funds  of  the 
society,  and  a  part  of  all  donations  or  legacies  in  money,  at  the  dis; 
cretion  of  the  Board  of  Managers,  shall  be  applied  to  the  immediate 
relief  of  such  children  as  shall  be  selected  by  the  board,  except  as 
provided  in  Article  5. 

Art.  4.  Any  person  subscribing  the  preamble  and  articles  form- 
ing this  instrument  (which  is  intended  and  received  as  the  Consti- 
tution of  the  society),  and  paying  two  dollars  yearly,  or  twenty  dol- 
lars at  one  time,  shall  be  a  member  of  the  society. 

Art.  5.  Any  person  making  a  donation  or  bequest  to  this  society 
with  the  intention  of  benefiting  some  particular  child  or  children  of 
the  description  it  proposes  to  serve,  and  designating  such  child  or 
children,  shall  have  the  amount  of  such  donation  or  bequest  strictly 
appropriated  to  such  child  or  children  only. 

Art.  6.  These  Articles  shall  not  be  liable  to  alteration  or  change 
unless  on  the  recommendation  of  the  Board  of  Managers  at  an 
annual  meeting  of  the  society,  and  by  a  vote  of  two-thirds  of  the 
members  composing  such  meeting. 

By-laws. 

1.  The  President  of  the  society  (or  in  his  absence  the  Vice-pres- 
ident) when  present  in  the  board  shall  act  as  its  President.  And  in 
like  manner  the  Secretary  of  the  society  shall  be  ex  officio  Secretary 
of  the  Board  of  Managers. 

2.  The  Treasurer  shall  have  the  care  of  all  moneys,  papers,  or 
other  available  effects  of  the  society;  shall  be  the  organ  of  the 
board  in  putting  out  the  moneys  of  the  society  on  interest,  and  col- 
lecting the  same ;  and  shall  keep  a  regular  account,  in  a  book  pro- 
vided for  that  purpose,  of  all  contracts,  receipts,  and  expenditures 
of  the  board. 

3.  The  Board  of  Managers  may  meet  at  any  time  during  the 
recess  of  the  Conference,  either  at  the  call  of  the  President  or  by 
previous  adjournment;  but  the  annual  meeting  of  the  board,  pre- 
paratory to  the  annual  meeting  of  the  society,  shall  be  on  the  even- 


h 


522  History  of  Methodism 

ing  of  the  first  day  of  the  session  of  Conference,  and  at  the  place  of 
its  session. 

4.  The  board  shall  make  an  annual  exhibit,  both  to  the  society 
and  to  the  Conference,  of  the  full  amount  of  its  funds;  in  what  they 
are  invested  and  on  what  securities;  and  of  the  amount  of  interest 
and  of  donations  or  legacies  obtained  during  the  year. 

5.  The  board  shall  present  annually  to  the  society  and  to  the 
Conference  a  list  of  the  children  who  shall  have  been  assisted,  and 
the  sums  granted  for  each  child  during  the  year,  and  shall  cause  the 
same  to  be  published  previously  to  the  adjournment  of  the  Conference. 

The  Fund  of  Special  Relief. 
(  'ONSTITUTIOX. 

Whereas  there  are  a  number  of  widows  and  orphans,  both  of  itin- 
erant and  local  ministers,  in  very  indigent  circumstances ;  and  among 
both  these  classes  of  ministers  there  do  also  often  occur  cases  of 
pressing  pecuniary  need ;  and  whereas  there  has  been  no  provision 
made  by  the  General  Conference  for  the  relief  of  such  cases;  now, 
therefore,  it  has  seemed  advisable  to  the  South  Carolina  Conference, 
with  the  advice  of  the  venerable  Bishop  Asbury,  to  institute,  and  it 
does  hereby  institute,  a  trust  for  that  special  purpose,  under  the  reg- 
ulations following,  to  wit: 

1.  The  Conference  shall  elect  seven  of  its  members  for  this  trust, 
who  shall  be  designated  by  the  title  of  the  Board  of  Trustees  of  the 
Fund  of  Special  Belief ;  and  as  often  as  there  shall  occur  a  vacancy 
in  the  board,  by  death,  resignation,  or  otherwise,  such  vacancy  shall 
be  filled  by  the  Conference,  so  as  to  keep  up  the  number  of  seven 
trustees  perpetually. 

2.  The  Board  of  Trustees  shall  have  authorityto  receive  contri- 
butions of  any  kind  for  this  trust,  and  to  invest,  under  full  security, 
on  interest  whatever  they  receive. 

3.  The  board  shall  not  appropriate  any  thing  from  this  fund  till 
it  shall  have  amounted  to  a  sum  yielding  an  interest  of  one  hundred 
dollars  or  more  annually.  It  shall  then  be  its  duty  to  call  for  infor- 
mation in  the  Conference  yearly  concerning  the  most  necessitous 
widows  and  orphans  of  either  traveling  or  local  preachers  within 
the  Conference  district;  and  such  preachers,  of  either  class,  as  shall 
have  fallen  into  circumstances  calling  specially  for  relief,  as  by  sick- 
ness, loss  of  crops,  burning  of  houses,  arrest  for  debt,  and  such  like  ; 
and  according  to  the  interest  of  the  fund,  excepting  two  per  cent,  to 
increase  the  caphal,  smh  cases  shall  be  relieved.     The  board  may 


In  South  Carolina.  .      523 

also  extend  relief  to  needy  parents  of  preachers ;  and,  on  the  rec- 
ommendation of  a  bishop,  may  make  a  donation  to  the  necessitous 
of  other  Conferences;  provided,  nevertheless,  that  no  appropriation 
or  gift  by  the  board  shall  be  made  without  the  consent  of  the  An- 
nual Conference. 

4.  The  Board  of  Trustees  shall  report  to  the  Conference,  from 
year  to  year,  the  amounts  received  for  this  fund,  the  amount  of  the 
interest  it  affords,  the  amount  appropriated,  and  the  persons  to  whom 
appropriations  shall  have  been  made,  and  on  what  accounts  they 
each  have  been  assisted,  all  which  shall  be  published  under  its  di- 
rection. 

Report  of  the  board  to  the  Conference  February  1,  1831 : 
The  Board  of  Trustees  of  the  Fund  of  Special  Relief  respectfully 
report  that  the  whole  amount  of  interest  arising  from  the  fund  for 
the  year  past,  after  deducting  two  per  cent,  to  be  added  to  the  capi- 
tal, is  $153.80.  This  amount  the  board  has  concluded  to  distribute 
among  the  following  persons,  and  in  the  proportion  of  the  sums  an- 
nexed. 

Here  follow  the  names  of  five  widows — three  of 
traveling  and  two  of  local  preachers — and  of  two 
superannuated  and  two  local  preachers. 

These  constitutions  were  regularly  published  in  the 
Minutes  till  1838,  when  the  following  resolutions  were 
adopted  by  the  Conference  without  any  dissent : 

Whereas  it  is  manifest  that  unless  the  members  of  this  Confer- 
ence do  all  take  a  deep  interest  in  the  establishment  of  the  institu- 
tions of  the  Church  within  our  bounds  they  must  fail  of  support, 
and  it  is  most  desirable  for  us  to  act  harmoniously,  promptly,  and 
zealously  for  their  maintenance  ;  therefore, 

1.  Resolved,  That  by  the  publication  of  the  constitutions  and  by- 
laws of  the  fund  of  special  relief,  the  trust  for  the  superannuated 
preachers,  and  the  society  of  the  South  Carolina  Conference  for  the 
education  and  subsistence  of  children  of  its  members,  in  connection^ 
with  the  Minutes  of  Conference,  it  is  not  intended,  and  they  ought 
not  to  be  used,  to  make  direct  applications  to  our  people  for  contri- 
butions to  these  objects;  but  the  intention  solely  is  to  keep  our 
friends  informed  of  the  "existence  of  these  charities,  their  character 
and  objects,  that  as  they  may  deem  good  they  may  contribute  for' 
their  support. 


524  History  of  Methodism 

2.  Resolved,  That,  at  the  present  juncture,  it  is  of  the  greatest 
consequence  to  procure  a  house  and  lot  in  Charleston  by  purchase 
for  the  use  of  the  Southern  Christian  Advocate  and  the  book-store  to 
be  established  with  it;  and  we  pledge  ourselves  to  use  our  best  "en- 
deavors in  our  circuits  and  stations  this  year  to  raise  money  for  the 
same,  and  particularly  to  speak  favorably  of  the  object  in  every 
society  in  our  circuits,  showing  how  important  it  is,  and  inviting 
subscriptions. 

3.  Resolved,  That  on  being  furnished  with  a  circular  by  the  pub- 
lishing committee,  Ave  will  each  use  the  same  as  a  subscription  paper, 
and  offer  it  as  extensively  as  we  can. 

In  1849  a  Joint  Board  of  Finance  was  organized,  and 
at  the  session  of  the  Conference  for  1850  a  new  finan- 
cial plan  was  adopted  as  follows: 

A  Joint  Board  of  Finance  having  been  organized  by  the  last  An- 
nual Conference,  they  have,  after  due  deliberation,  agreed  to  present 
to  this  Conference  the  following  Plan  to  raise  the  amount  necessary 
to  meet  the  current  claims  of  the  Conference : 

1.  It  shall  be  the  duty  of  the  board,  after  ascertaining  the  whole 
amount  of  claim  against  them,  annually  to  apportion  the  same  to 
the  several  circuits  and  stations  in  the  Conference  district,  and  each 
preacher  having  charge  of  a  circuit  or  station  shall  furnish  his  suc- 
cessor with  the  amount  apportioned  to  his  charge. 

2.  Each  preacher  shall  make  all  necessary  efforts  to  collect  the 
amount  apportioned  to  his  charge  by  the  board. 

3.  The  preacher  in  charge  of  each  circuit  shall  (at  the  close  of 
the  Conference-year)  fix  the  first  appointment  for  his  successor  at 
the  church  nearest  the  parsonage  (or  place  of  boarding),  and  shall 
allow  him  thereafter  at  least  one  week  to  arrange  for  the  year,  dur- 
ing which  time  (the  day  to  be  fixed  the  preceding  year  by  the 
preacher  and  stewards)  the  stewards  shall  hold  the  first  meeting  at 
the  parsonage  or  place  of  boarding,  at  which  it  shall  be  the  duty  of 
each  steward  to  attend. 

4.  Each  board  of  stewards,  respectively,  shall  ascertain  the  whole 
claim  against  the  circuit  for  the  current  year,  both  for  quarterage 
and.  traveling  expenses,  as  definitely  as  possible;  they  shall  then 
make  an  estimate  of  the  family  expenses  of  the  preacher  or  preach- 
ers of  the  circuit,  including  servant's  hire  and  house  rent  (if  a 
house  be  rented),  and  the  entire  claim  against  the  circuit  for  the  cur- 


In  South  Carolina.  525 

rent  year  shall  be  apportioned  to  the  several  congregations  compos- 
ing the  circuit  fortlrwith — each  congregation  being  notified  imme- 
diately of  the  amount  it  is  expected  to  collect. 

5.  The  stewards  shall  divide  the  congregations  composing  the 
circuit  among  themselves,  and  shall  make  all  necessary  efibrts  to 
collect  the  amounts  apportioned  to  them. 

6.  It  shall  be  the  duty  of  the  stewards  to  open  subscription  books 
in  each  congregation  to  meet  the  current  claims — and  shall  also 
cause  public  collections  to  be  taken  up,  if  they  deem  it  necessary, 
for  the  same  purpose. 

7.  The  stewards  shall  settle  icith  the  preachers  quarterly,  and  to  this 
end  the  subscriptions  shall  be  taken  in  quarterly  installments. 

8.  The  Conference  collections  for  the  support  of  our  bishops  and 
superannuated  preachers,  widows  and  orphans  of  preachers — and  to 
meet  deficiencies  in  quarterage  claims — shall  be  taken  up  in  each 
congregation  as  early  in  the  year  as  practicable. 

9.  The  board  of  district  stewards  shall  be  a  standing  board  for 
four  years ;  provided,  nevertheless,  should  any  vacancy  occur  in  the 
board,  such  vacancy  shall  be  supplied  by  the  Quarterly  Conference, 
and  the  district  steward  shall  be  charged  with  collecting  the  amount 
apportioned  to  the  circuit  or  station  where  he  resides. 

10.  The  board  of  district  stewards  shall  be  charged  with  the 
work  of  supplying  the  district  parsonage  with  suitable  furniture,  and 
shall  be  authorized  to  take  up  collections  in  their  respective  charges 
for  that  object. 

11.  Each  member  of  this  joint  board,  and  more  especially  the 
chairman  thereof,  shall  feel  it  his  duty  to  be  active  in  endeavoring 
to  improve  the  financial  condition  of  the  Church  by  written  corre- 
spondence, or  otherwise,  with  the  stewards  and  other  leading  brethren 
of  the  several  circuits  and  stations — and  by  public  addresses  to  the 
Church  at  suitable  times  and  occasions. 

12.  That  the  circuit  stewards  shall  make  arrangements  early  in 
the  year,  if  they  deem  it  necessary,  to  receive  from  the  congrega- 
tions assigned  to  them  respectively  such  provisions  as  they  may  be 
able  to  give  for  the  support  of  the  preacher's  family,  which  shall  be 
delivered  at  the  parsonage,  at  market  prices,  and  shall  be  placed  to 
the  credit  of  the  circuit  as  family  expenses. 

Iii  1869,  by  order  of  the  Conference,  this  financial 
plan  was  subjected  to  revision,  and  the  committee  ap- 
pointed for  that  purpose  made  the  following  report: 


526  History  of  Methodism 

The  committee  charged  with  the  revision  of  the  financial  plan 
of  the  Conference  have  given  the  whole  subject  mature  deliberation, 
feeling  profoundly  impressed  with  a  sense  of  its  vital,  if  not  para- 
mount, importance  to  the  sacred  and  immortal  interests  of  the 
Church,  for  the  time  to  come. 

With  impressions  such  as  these,  entertained,  it  is  hoped,  in  the 
fear  of  God,  changes  have  been  made  to  accommodate  the  plan,  as 
far  as  possible,  to  the  conflicting  opinions  which  are  found  to  exist 
in  the  body  of  the  Conference.  And  these  changes  have  been  made 
in  a  spirit  of  Christian  conciliation,  with  the  fact  abundantly  de- 
monstrated by  the  practical  results,  as  embodied  in  the  returns  of 
collections  from  about  one-fourth  of  the  charges,  of  the  entire  prac- 
ticability, we  might  say  the  easy  practicability,  of  the  plan.  In 
some  of  the  charges  it  has  been  executed  to  the  letter — every  claim 
having  been  fully  met  with  comparative  ease,  and  greatly  to  the 
relief  and  satisfaction  of  the  stewardship  and  all  members  of  the 
Church  who  feel  an  interest  in  the  matter. 

These  changes,  then,  having  been  thus  made,  and  your  committee 
being  also  impressed  with  a  conception  of  the  difficulty  which  is 
found  in  bringing  any  plan  into  general  and  harmonious  operation, 
and  feeling  at  the  same  time  that  this  is  essentially  necessary  to 
success,  urgently  and  affectionately  entreat  unity  of  sentiment  and 
concurrence  of  action  upon  the  plan  which  shall  be  herewith  agreed 
upon. 

Plan  of  Operations. 

1.  That  as  soon  as  the  preacher  arrives,  it  shall  be  the  duty  of 
the  respective  boards  of  stewards  to  meet  and  determine  the  whole 
amount  to  be  raised  for  the  support  of  the  Church  for  the  Confer- 
ence-year— the  Conference  collections  excepted.  That  at  the  first 
Church-meeting,  or  convenient  time  thereafter,  this  matter  shall  be 
brought  by  the  stewards,  or  steward  (whether  station  or  circuit),  be- 
fore the  membership,  and  provision  made  for  raising  the  amount 
required,  either  by  assessments  upon  all  the  members  of  the  Church, 
previously  agreed  upon  by  the  board,  and  reported  and  assented  to 
at  this  first  meeting,  or  by  the  assumption  of  entirely  voluntary 
obligations  on  the  part  of  the  members,  in  response  to  the  call  of 
the  stewards,  to  the  full  amount  needed. 

2.  That  on  the  stations  collections  be  made  by  the  stewards 
monthly.  That  these  collections  be  reported  to  a  monthly  meeting 
of  the  stewards,  which  meeting  shall  aggregate  and  order  the  dis- 
bursement, through  the  secretary  and  treasurer  of  the  board,  to  the 


In  South  Carolina.  527 

pastor,  presiding  elder,  etc. ;  the  financial  result  of  each  month's 
operations  to  be  reported  (the  amount  eacli  member  has  paid  being 
read  out)  to  the  monthly  Church-meetings. 

o.  That  on  the  circuits  collections  shall  be  made  by  the  stewards 
quarterly,  the  assessments  or  voluntary  obligations  having  been 
made  or  taken  to  be  thus  paid,  whether  in  provisions  or  money. 
That  these  collections  shall  be  reported  to  quarterly-meetings  of  the 
boards  of  stewards,  which  meetings  shall  aggregate  and  disburse  as 
provided  for  in  section  2  in  regard  to  stations,  and  in  like  manner 
report  the  result  to  quarterly-meetings  of  the  members  of  each 
church . 

4.  That  in  order  to  further  the  interests  of  collections  for  the 
support  of  the  preachers,  presiding  elders,  etc.,  it  shall  be  the  duty 
of  the  stewards  to  bring  the  matter,  if  necessary,  constantly  before 
the  membership,  on  all  suitable  occasions,  both  individually  and  in 
congregation  assembled;  and  that  the  performance  of  this  solemn 
and  sacred  duty  is  most  earnestly  and  affectionately  enjoined,  its 
observance  to  be  regarded  a  test  of  proper  qualifications  for  the 
stewardship.  . 

5.  That  the  collections  ordered  by  the  Conference  be  divided  and 
presented  to  the  Church,  in  congregation  assembled  or  otherwise: 
so  much  for  the  superannuated  preachers  and  the  widows  and  or- 
phans of  preachers,  so  much  for  the  bishops,  so  much  for  educa- 
tional purposes,  and  so  much  for  missions;  and  that  these  claims  be 
presented  by  the  preachers,  assisted  and  supported  by  the  stewards, 
beginning  early  in  the  year,  and  continued  from  time  to  time,  if 
necessary,  until  the  full  amount  called  for  shall  have  been  realized. 

6.  That  the  aggregate  collections  ordered  by  the  Conference  be 
put  down  at  twenty-six  thousand  dollars,  to  be  apportioned  as  fol- 
lows: For  bishops,  one  thousand  five  hundred  dollars;  superan- 
nuated preachers,  etc.,  nine  thousand  five  hundred  dollars;  for  edu- 
cation, eight  thousand  dollars;  and  for  missions,  eight  thousand 
dollars. 

7.  That  the  whole  amount  (twenty-six  thousand  dollars)  be  ap- 
portioned among  the  several  presiding  elder's  districts  of  the  Con 
ference,  according  to  their  respective  ability,  by  the  Joint  Board  ot 
Finance ;  and  the  amount  so  apportioned  to  each  district  shall  be  dis- 
tributed for  collection  among  the  several  charges  thereof  by  the 
presiding  elder. 

8.  That  the  presiding  elder,  having  thus  divided  and  appor- 
tioned, present  these  several  claims  at  the  first  Quarterly  Conference, 


528  His Tonr  of  Methodism 

with  the  urgent  injunction  that  they  be  not  neglected,  and  that  the 
full  amount  is  expected. 

At  the  expiration  of  three  years  (1872),  the  Joint 
Board  of  Finance  report  progress  as  follows: 

The  Joint  Board  of  Finance  respectfully  present  their  report  of 
the  Conference  collection  appropriated  to  the  superannuated  preach- 
ers, the  widows  and  orphans  of  the  deceased  members  of  the  Confer- 
ence. The  amount  collected  was  four  thousand  seven  hundred  and 
fifty-two  dollars  and  five  cents,  an  advance  on  the  last  year  of  five 
hundred  and  two  dollars  and  twenty-four  cents.  The  amount  re- 
quired this  year  to  meet  the  full  claim  of  sixty-three  claimants  is 
seven  thousand  two  hundred  and  fifty  dollars.  The  appropriation 
was  made  at  sixty-five  and  one-half  per  cent.,  an  advance  on  last 
year  of  six  and  one-half  per  cent. 

The  assessment  on  the  Conference  of  eight  hundred  and  seventy- 
five  dollars  for  the  bishops  was  collected.  The  board  report  that 
seven  thousand  dollars  will  be  required  to  meet  the  Conference 
claims  for  the  ensuing  year,  with  an  assessment  of  eight  hundred 
and  seventy-five  dollars  for  the  support  of  the  bishops. 

The  Conference  collection  has  slowly  and  steadily  advanced  dur- 
ing the  past  twenty  years.  In  1851  a  membership  of  about  thirty- 
five  thousand  contributed  about  two  thousand  six  hundred  dollars 
on  an  assessment  of  six  thousand  dollars,  which  allowed  an  appro- 
priation of  forty-six  per  cent,  In  1809  ten  thousand  members  were 
transferred  to  the  North  Carolina  Conference,  thereby  reducing  the 
membership  of  the  South  Carolina  Conference  to  what  it  was  in 
1851 ;  yet  the  Conference  collection  of  the  year  following  was  three 
thousand  eight  hundred  dollars,  an  advance  of  two  thousand  dollars 
on  the  twenty  years.  During  this  period  the  average  assessment 
was  seven  thousand  dollars,  and  the  average  collection  four  thou- 
sand dollars,  giving  an  average  appropriation  during  the  twenty 
years  of  sixty  per  cent.  Covering  this  period  the  number  of  claim- 
ants rose  from  about  thirty  to  seventy.  In  1871  a  Conference  mem- 
bership of  about  thirty-five  thousand  was  assessed  seven  thousand 
dollars  to  meet  appropriations  for  seventy-one  claimants.  About 
four  thousand  dollars  were  collected,  which  allowed  an  appropria- 
tion last  year  of  fifty-nine  per  cent. 

The  board  review  these  data  with  a  profound  sense  of  gratitude 
to  the  Giver  of  all  good  that,  though  during  the  last  twenty  years 
the  Church  has  joassed  through  "fiery  trials,"  yet  her  liberality  has 


In  South  Carolina.  529 

abounded  more  and  more  even  in  her  deep  poverty.  The  board 
call  upon  the  members  of  the  Conference  still  to  encourage  a  more 
enlarged  benevolence  to  meet  the  full  claims  of  those  committed  to 
our  care.  There  is  no  probability  that  the  membership  of  the 
Church  will  so  rapidly  expand  as  to  warrant  the  expectation  that 
the  Conference  collection  will  suddenly  swell  to  its  due  proportion. 
The  Conference  must  continue  to  foster  "the  care  of  this  ministry 
to  the  saints"  by  earnest  and  regular  appeals  year  by  year. 

The  board  feel  a  deep  sense  of  gratification  in  making  these  ap- 
propriations to  our  beloved  and  venerable  brethren,  to  the  widows 
and  orphans  committed  to  the  Church,  and  in  behalf  of  the  Confer- 
ence send  to  them  an  affectionate  remembrance,  committing  them  to 
the  grace  of  our  Lord  Jesus  Christ. 

The  report  and  the  accompanying  appropriations  are  respectfully 
submitted. 

In  1850  "  The  South  Carolina  Annual  Conference  " 
became  the  trustee  of  the  various  institutions  or  trusts 
by  obtaining  from  the  Legislature  of  South  Carolina 
the  following  "Act  of  Incorporation:" 

Be  it  enacted,  by  the  Honorable  the  Senate  and  House  of  Represent- 
atives, now  met  and  sitting  in  General  Assembly,  and  by  authority  of  the 
same,  That  W.  M.  Wightinan,  Whitefoord  Smith,  H.  A.  C.  Walker, 
J.  H.  Wheeler,  J.  Stacy,  N.  Talley,  C.  Betts,  W.  Martin,  S.  W.  Ca- 
pers, W.  A.  Gamewell,  K.  J.  Boyd,  and  D.  Derrick,  with  such 
others  as  they  may  associate  with  themselves  and  their  successors, 
be,  and  they  are  hereby  declared  to  be,  a  body  corporate,  in  deed 
and  in  law,  by  the  name  of  the  South  Carolina  Annual  Conference, 
and  by  the  said  name  shall  have  perpetual  succession  of  officers  and 
members,  and  a  common  seal,  with  power  to  purchase,  have,  hold, 
receive,  and  enjoy,  in  perpetuity,  or  for  any  term  of  years,  any  es- 
tate, lands,  tenements,  or  hereditaments,  not  exceeding  twenty  thou- 
sand dollars  in  net  annual  produce,  of  what  kind  soever,  and  to  sell, 
alien,  remise,  and  change  the  same,  or  any  part  thereof,  as  it  shall 
think  proper;  and  by  its  said  name  to  sue  and  be  sued,  plead  and  be 
impleaded,  answer  and  be  answered  unto,  in  any  court  of  law  or 
equity  in  this  State ;  and  to  make  such  rules  and  by-laws  (not  repug- 
nant to  the  law  of  the  land)  for  the  regulation,  benefit,  and  advan- 
tage of  the  said  corporation ;  and  the  same  to  change  and  alter,  as 
shall  from  time  to  time  be  agreed  upon  by  a  majority  of  the  mem 

bers  of  the  said  corporation. 
34 


530  History  of  Methodism 

The  said  corporation  may  take  and  hold  to  itself  and  its  success- 
ors forever,  any  gifts,  or  devises,  or  bequests,  or  lands,  personal 
and  estate,  and  choses  in  action,  and  may  appropriate  the  same  for 
the  benefit  of  the  said  corporation,  in  such  manner  as  may  be  de- 
termined by  a  majority  of  the  members  thereof;  and  the  said  cor- 
poration may  become  trustee  for  any  religious  or  charitable  use. 

The  said  corporation  shall,  with  the  consent  of  a  majority  of  the 
members  of  the  unincorporated  body  now  known  as  the  "South 
Carolina  Conference  of  the  Methodist  Episcopal  Church,  South," 
be  vested  with  all  the  rights  and  property  belonging  to  the  unincor- 
porated body,  heretofore  known  in  South  Carolina  as  the  "  South 
Carolina  Annual  Conference  of  the  Methodist  Episcopal  Church," 
and  the  said  corporation  is  hereby  empowered  to  elect  or  appoint 
any  one  or  more  officers,  and  the  same  to  change  at  pleasure,  who 
shall  have  full  authority  to  receive  from  any  person  the  possession 
of  any  property  or  moneys  belonging  to  either  of  the  said  unincor- 
porated bodies;  or  in  which  they,  or  either  of  them,  have  any  use, 
right,  or  claim ;  and  the  same  to  sue  for  and  recover,  and  the  re- 
lease of  the  said  officer  or  officers  of  the  corporation  shall  be  a  full 
and  sufficient  discharge  to  any  person  paying  over  or  delivering  up 
any  such  sum  of  money  or  property. 

That  this  Act  shall  be  deemed  and  taken  as  a  Public  Act  in  all 
the  courts  of  justice,  and  elsewhere,  in  this  State,  and  shall  be  given 
in  evidence  without  special  pleading. 

By-laws. 

1.  The  corporation  shall  meet  annually  at  the  place  of  holding 
the  sessions  of  the  unincorporated  body  known  as  the  South  Caro- 
lina Conference  of  the  Methodist  Episcopal  Church,  South,  and 
during  the  sessions  of  that  body,  at  such  time  as  shall  be  designated 
by  the  President,  or  in  his  absence,  one  of  the  Vice-presidents. 

2.  The  members  of  the  unincorporated  body  known  as  the 
South  Carolina  Conference,  now  in  connection  with  the  Methodist 
Episcopal  Church,  South,  shall  be  eligible  to  membership  in  this 
body,  by  a  majority  of  the  votes  of  this  corporation ;  provided,  that 
whenever  any  such  minister  shall  locate,  or  be  transferred  to  an- 
other Annual  Conference,  or  in  any  way  cease  to  be  a  member  of 
the  unincorporated  Conference,  his  membership  in  this  corporation 
shall  terminate.  Five  laymen  may  also,  by  a  majority  of  votes,  be 
elected  members  of  this  corporation,  to  serve  as  managers;  but  their 
membership  shall  terminate  whenever  they  fail    o  be  elected   on 


In  South  Carolina.  531 

the  Board  of  Managers.     From  among  these  five  laymen  to  be  so 
elected,  one  shall  be  the  Treasurer  of  this  Conference. 

3.  At  the  death  of  any  clerical  member,  his  widow  and  children 
shall  be  allowed  such  appropriation  from  the  funds  of  this  corpo- 
ration from  time  to  time  as  shall  be  declared  by  the  Board  of  Man- 
agers, and  approved  by  this  body. 

4.  The  officers  of  this  Conference  shall  be  a  President,  four 
Vice-presidents,  a  Secretary,  and  a  Treasurer,  and  also  a  Board  of 
Managers,  consisting  of  the  officers  above  named  and  the  laymen 
who  shall  have  been  elected  members  of  the  corporation.  These 
officers  shall  be  elected  at  each  annual  meeting  of  the  body,  by  a 
majority  of  the  votes  of  the  members  present  (except  the  Treasurer, 
for  whose  election  provision  is  hereinafter  made) ;  provided,  that  in 
the  event  of  an  annual  meeting  not  being  held,  or  no  election  of 
officers  taking  place,  then  the  officers  last  elected  shall  serve  until 
the  next  election. 

5.  It  shall  be  the  duty  of  the  President  to  preside  at  all  meet- 
ings of  this  corporation,  and  to  call  meetings  of  the  Board  of  Man- 
agers whenever,  in  his  judgment,  they  are  necessary.  He  shall  be 
ex  officio  President  of  the  Board  of  Managers. 

6.  The  Vice-presidents  shall  also  be  ex  officio  members  of  the 
Board  of  Managers.  In  the  absence,  or  in  case  of  the  death  or 
removal  from  the  Conference,  of  the  President,  the  First  Vice-presi- 
dent shall  take  his  place,  and  fulfill  all  the  duties  of  the  President. 
In  his  absence,  the  Second  Vice-president  shall  take  the  place. 

7.  The  Secretary  shall  attend  all  meetings  of  this  Board,  and  of 
the  Board  of  Managers,  of  which  he  shall  be  also  ex  officio  member, 
and  shall  keep  a  journal  of  all  the  proceedings,  both  of  the  Confer- 
ence and  of  the  board,  to  be  signed  by  the  President,  and  counter- 
signed by  himself. 

8.  The  Treasurer  of  this  Conference  shall  be  elected  by  the 
Board  of  Managers  from  among  the  lay  members  of  this  corpora- 
tion. Before  entering  upon  the  discharge  of  his  duties,  he  shall 
give  security  in  the  sum  of  ten  thousand  dollars,  to  be  approved  by 
the  Board  of  Managers.  It  shall  be  his  duty  to  take  charge  of  all 
the  funds  and  securities  belonging  to  this  corporation,  and  to  hold 
the  same  for  its  use.  He  shall  invest  no  money  except  under  direc- 
tion of  the  Board  of  Managers.  He  shall  be  authorized  to  receive 
all  income,  dividends,  or  interest  accruing  to  this  corporation,  and 
to  give  proper  releases  for  the  same.  He  shall  be  allowed  a  com- 
mission of  three  and  one-half  per  cent,  on  all  moneys  received,  and 


532  History  of  Methodism 

two  and  one-half  per  cent,  on  all  moneys  expended  by  him ;  but 
this  commission  is  only  intended  to  apply  to  the  income,  dividends, 
and  interests  accruing  upon  the  capital.  He  shall  make  an  annual 
report  to  this  corporation  of  all  its  financial  interests.  The  Board 
of  Managers  may  at  any  time  require  of  him  an  exhibit  of  the 
finances  of  the  Conference. 

9.  The  Board  of  Managers  shall  meet  at  the  call  of  the  Presi- 
dent, seven  of  whom  shall  constitute  a  quorum.  They  shall  be 
authorized  to  manage  and  conduct  all  the  financial  concerns  of  the 
corporation,  and  to  give  direction  for  the  receipt,  disbursing,  and 
investment  of  all  its  funds,  to  appoint  proper  agents  for  the  receipt 
or  recovery  of  any  funds  or  property  to  which  it  may  become  en- 
titled, and  to  execute  by  the  President,  or  any  other  agent  or  officer 
whom  they  may  appoint,  any  deeds  or  instruments  of  writing  which 
may  become  necessary  in  the  conduct  of  the  business  of  the  corpo- 
ration. 

10.  The  Board  of  Managers  shall  recommend  from  year  to  year 
such  appropriations  from  the  net  annual  income  of  the  Conference, 
for  charitable  purposes,  as  they  shall  deem  most  advisable,  in  con- 
formity with  the  original  intention  of  the  various  institutions  or 
trusts  for  which  this  corporation  shall  be  made  the  trustee;  but 
such  recommendations  shall  be  submitted  to  the  corporation,  who 
shall  approve,  alter,  or  reject  them;  provided,  nevertheless,  that  no 
appropriation  shall  be  made,  either  by  the  recommendation  of  the 
board  or  the  action  of  the  Conference,  which  will  diminish  its 
capital. 

11.  These  By-laws  shall  not  be  altered  or  amended  except  at  the 
annual  meeting  of  this  corporation,  and  by  a  vote  of  two-thirds  of 
the  members  present. 

The  Tract  Society  of  the  South  Carolina  Conference 
■was  formed  in  1854.  The  Constitution  and  Eeport  of 
the  Board  of  Managers  for  1856  are  as  follows: 

Constitution. 

Article  1.  This  society  shall  be  known  as  "The  Tract  Society 
of  the  South  Carolina  Conference." 

Art.  2.  It  shall  be  auxiliary  to  the  Tract  Society  of  the  Meth- 
odist Episcopal  Church,  South,  whose  purposes  it  shall  promote  by 
aiding  its  funds,  and  by  colportage  or  otherwise,  circulating  the 
publications  which  receive  its  sanction. 


Lv  South  Carolina.  533 

Art.  3.  Any  person  may  become  a  member  of  this  society  by  the 
payment  of  §1  per  annum,  or  a  member  for  life  by  the  payment  of 
$10  at  any  one  time.  Life-members  shall  be  entitled  to  receive 
tracts  at  any  one  time  to  the  amount  of  one-half  the  sum  paid  by 
them. 

Art.  4.  The  business  of  the  society  shall  be  conducted  by  a 
President,  Vice-president,  Secretary,  Treasurer,  and  twelve  Directors 
— ministers  and  laymen — who  shall  constitute  a  Board  of  Managers, 
any  five  of  whom  shall  be  a  quorum. 

Art.  5.  The  board  shall  meet  on  a  day  not  later  than  the  second 
of  the  session  of  the  Conference  to  fix  the  time  and  place,  and  to 
make  other  arrangements  for  the  annual  meeting. 

Art.  6.  At  the  annual  meeting  of  the  society  the  annual  report 
of  the  Board  of  Directors  shall  be  submitted  ;  also  that  of  the  treas- 
urer or  agent,  duly  certified.  Annual  subscriptions  shall  be  renewed, 
and  officers  elected  for  the  ensuing  year. 

Art.  7.  This  Constitution  shall  not  be  altered  but  by  a  majority 
of  the  society  present  and  voting  on  the  proposed  alteration. 

Report  of  the  Board  of  Managers. 

The  Board  of  Managers  of  the  Tract  Society  greet  you,  brethren, 
on  the  occasion  of  your  second  anniversary.  It  is  true  we  cannot 
invite  you  to  rejoice  over  the  triumphant  achievements  of  the  past 
year,  nor  present  a  glowing  detail  of  its  wonderful  success.  The 
cause  of  truth  and  righteousness  is  always  slow  in  its  advances,  and 
its  beginning  is  generally  attended  with  much  discouragement  and 
trial  of  faith.  But  the  history  of  the  past  assures  us  of  its  ultimate 
success.  We  are  in  the  incipiency  of  a  great  and  noble  enterprise. 
This  is  the  seed-time,  and  we  may  not  yet  expect  to  reap  the  rich 
and  glorious  harvest.  We  must  wait  until  people  have  become  ac- 
quainted with  the  nature  and  designs  of  our  association  before  we 
can  look  for  their  cordial  concurrence  and  support.  During  the 
past  year  there  have  been  various  circumstances  to  retard  our  oper- 
ations. The  last  winter,  as  we  all  well  remember,  was  one  of  un- 
usual severity,  rendering  it  almost  impossible  for  our  agent  to 
accomplish  any  thing  for  several  months.  In  many  sections  of  the 
country  the  shortness  of  the  crops  and  the  high  price  of  provisions 
operated,  in  addition  to  the  stringency  in  monetary  matters  felt 
everywhere,  very  much  against  large  contributions  or  heavy  sales 
of  tracts  and  books ;  and  when  it  is  stated  that  our  agent  in  the  first 
year  very  naturally  visited  the  more  prominent  and  wealthy  points 


534  History  of  Methodism 

in  the  Conference  district,  and  left  to  be  visited  in  his  rounds  this 
year  the  more  distant  and  less  able  sections,  we  see  abundant  reason 
why  the  collections  this  year  have  not  been  larger.  Nevertheless, 
when  we  contrast  the  amount  raised  for  this  cause  with  those  which 
have  been  realized  for  other  enterprises  during  the  early  period  of 
their  existence,  we  have  great  reason  to  thank  God  and  take  courage. 

It  behooves  the  society  to  consider  well  the  importance  of  the 
work  in  which  they  are  engaged,  and  the  pressing  necessities  which 
demand  our  most  vigorous  exertions.  Let  it  be  remembered  what 
efforts  are  making  by  the  world  to  circulate  cheap  publications  of 
the  vilest  and  most  demoralizing  kind,  exerting  a  baneful  influence 
upon  society.  The  circulation  of  these  is  not  confined  to  the  stores 
of  our  cities  and  towns.  With  an  energy  and  industry  worthy  of  a 
better  cause,  every  means  is  employed  for  their  diffusion  at  railroad 
depots  and  in  public  conveyances,  until  the  public  mind  is  deeply 
inoculated  with  the  poisonous  virus.  What  better  mode  of  counter- 
acting their  pernicious  influence  can  be  devised  than  the  publica- 
tion and  wide  circulation  of  tracts  and  good  books  which  shall 
elevate  the  public  taste,  refine  the  public  manners,  and  purify  the 
public  morals?  Shall  we  permit  it  to  be  said  that  we  are  less  active 
in  availing  ourselves  of  those  means  which  the  progressive  spirit 
of  the  age  affords  for  the  accomplishment  of  good  than  the  enemies 
of  truth  and  virtue  are  in  employing  them  for  evil? 

It  should  be  borne  in  mind  that  the  great  want  of  the  age  is  not 
large  and  labored  works,  folios,  quartos,  and  octavos,  but  tracts  and 
small  volumes  simple  in  style  and  cheap  in  price.  We  must  re- 
member how  much  profound  philosophy  is  embodied  in  that  saying, 
"  Let  me  make  the  songs  of  a  nation,  and  I  care  not  who  makes  the 
laws."  The  publications  which  are  needed  are  those  which  are 
adapted  to  the  popular  mind,  to  the  less  informed,  and  especially  to 
the  young.  It  is  impossible  to  estimate  the  influence  which  has 
been  exerted  on  society  by  such  books  and  tracts  as  Bunyan's  Pil- 
grim's Progress,  Baxter's  Saint's  Rest,  the  Dairyman's  Daughter, 
and  the  Shepherd  of  Salisbury  Plain.  These  are  the  kind  of  books 
which  take  hold  upon  the  feelings  of  men,  affect  the  hearts  of 
women,  and  bring  tears  to  the  children's  eyes.  And  it  is  books  of 
this  description  which  the  people  want,  and  which  the  people  will 
read. 

The  board  would  desire  especially  to  bring  to  the  view  of  our 
brethren,  the  members  of  this  Conference,  how  excellent  an  oppor- 
tunity is  afforded  them  by  this  organization  for  securing  to  them- 


In  South  Carolina.  535 

selves  valuable  aid  in  their  glorious  work  of  diffusing  Christian 
light  and  knowledge.  If  every  preacher  would  avail  himself  of 
the  facilities  which  this  society  offers,  and  act  as  a  colporteur  of  our 
own  publications,  he  would  doubtless  find  them  valuable  auxiliaries 
to  his  ministry. 

The  agent  of  our  society  reports  that  he  has  received  during  the 
past  year  $2,224.04— that  he  has  distributed  800,000  pages  of  tracts, 
and  given  away  upward  of  §1,000  worth  of  books  and  tracts. 

The  board  cannot  conclude  their  report  without  urging  upon  the 
society  increased  efforts  to  make  our  organization  effective  and  suc- 
cessful. With  a  humble  dependence  upon  God,  and  with  earnest 
prayers  for  his  blessing  upon  our  labors,  let  us,  brethren,  renew  our 
exertions,  and  resolve  to  give  to  the  good  cause  in  which  we  are 
engaged  an  impulse  worthy  of  its  character  and  objects. 

All  of  which  is  respectfully  submitted. 

The  following  resolution  was  adopted  at  the  annual  meeting  of 
the  society : 

Resolved,  That  all  the  preachers  be  earnestly  requested  to  act  as 
agents  or  colporteurs  in  selling  books  and  tracts,  and  where  it  is  out 
of  their  power  to  act  themselves,  they  suggest  proper  persons  to  the 
agent,  and  that  none  be  appointed  but  with  their  consent  or  recom- 
mendation. 

The  title  of  this  society  was  changed  to  "  The  Book 
and  Tract  Society  of  the  South  Carolina  Conference," 
in  1858,  under  the  following  report  on  Book  and  Tract 
Depository  and  Southern  Christian  Advocate: 

The  committee  appointed  in  reference  to  a  Book  Depository  and 
the  Southern  Christian  Advocate,  after  giving  to  the  subject  referred 
to  them  the  consideration  which  its  importance  demands  and  their 
time  would  allow,  beg  leave  respectfully  to  report  that  they  rec- 
ommend to  the  South  Carolina  Conference  to  originate  a  Book  and 
Tract  Society,  to  be  formed  and  governed  by  the  following 

Constitution. 

Article  1.  This  association  shall  be  called  and  known  by  the 
name  of  "  The  Book  and  Tract  Society  of  the  South  Carolina  Con- 
ference." 

Art.  2.  The  objects  of  this  society  shall  be:  First,  the  estab- 
lishment in  the  city  of  Charleston  of  a  Book  and  Tract  Depositor}1 


536  History  of  Methodism 

for  said  Conference  (in  accordance  with  the  recommendation  of  the 
late  General  Conference  of  our  Church),  for  the  supply  of  the  Church 
and  people  within  the  bounds  of  said  Conference  specially  with 
moral  and  religious  literature ;  second,  the  augmentation  of  the 
capital  of  the  Publishing  House  of  our  Church  at  Nashville;  and 
third,  the  extension  and  propagation  of  Sunday-schools. 

Art.  3.  The  capital  of  the  society  shall  be  raised  by  shares  of 
SI 00  each,  one-half  of  which  shall  be  employed  in  the  business  of 
the  Depository  in  Charleston,  and  the  other  half  to  be  paid  over  to 
the  Publishing  House  at  Nashville.  Not  less  than  one-fourth  of 
each  share  shall  be  paid  in  cash,  or  a  note  at  six  months  bearing 
interest  from  date,  at  the  time  of  subscribing,  and  the  remainder 
shall  be  paid  in  three  equal  annual  installments  from  the  time  of 
subscribing,  a  note  or  notes  being  taken  in  each  case;  and  each  §100 
subscribed  shall  entitle  the  subscriber  to  a  share  in  the  capital  stock 
of  the  society. 

Art.  4.  The  benefits  to  share-holders  shall  be  as  follows,  viz.: 
First,  each  share-holder  shall,  from  the  time  of  subscribing,  be  a 
member  of  this  society,  and  his  heirs  or  assigns  owning  said  share 
shall  enjoy  all  the  privileges  and  advantages  of  the  original  share- 
holder ;  second,  when  $50  of  said  share  shall  have  been  paid  he 
shall  receive  a  copy  of  the  Genealogical  Family  Bible,  to  be  fur- 
nished by  the  Publishing  House  at  Nashville,  free  of  cost  to  the 
society;  third,  when  the  whole  amount  shall  have  been  paid  he 
shall  be  entitled  to  receive  for  each  share  $5  premium  in  books  and 
tracts  of  our  publication  at  retail  prices,  annually,  to  be  applied  for 
within  each  year. 

Art.  5.  Any  corporate  body  connected  with  our  Church  or  its 
institutions  may  become  a  share-holder  in  this  society,  the  money 
of  such  corporation  to  be  employed  only  in  the  business  of  the 
Depository  in  Charleston. 

Art.  6.  There  shall  be  a  Board  of  Managers,  consisting  of  twelve 
persons,  for  the  direction  of  the  business  of  the  society,  to  be  elected 
annually  by  the  society,  six  of  whom  shall  be  members  of  the  South 
Carolina  Conference,  and  six  shall  be  laymen  of  the  Methodist 
Episcopal  Church,  South.  The  board  shall  elect  its  own  officers, 
who  shall  be  the  officers  of  the  society  also,  and  shall  have  power  to 
fill  vacancies  in  its  own  body.     Seven  members  shall  be  a  quorum. 

Art.  7.  The  board  shall  have  power  to  purchase  from  the  gen- 
eral book  agent  the  present  stock  of  merchandise  constituting  the 
Depository  in  Charleston,  with  all  property,  real  or  personal,  be- 


In  South  Carolina.  537 

longing  thereto,  or  any  part  thereof,  and  proceed  to  business  on  any 
part  of  the  capital  being  subscribed  and  paid,  at  their  discretion. 

Art.  8.  The  society  shall  meet  annually  at  time  and  place  of  the 
meeting  of  the  South  Carolina  Conference,  and  shall,  besides  the 
election  of  the  Board  of  Managers,  take  into  consideration  the  state 
of  the  Church  and  country  in  regard  to  the  supply  of  moral  and 
religious  literature,  and  the  condition  and  wants  of  Sunday-schools, 
and  shall  report  to  the  Conference,  and  cooperate  with  the  same  in 
regard  to  these  interests.  Twenty-five  members  shall  constitute  a 
quorum. 

Art.  9.  All  voting  in  the  society  shall  be  by  shares,  whenever 
demanded  by  any  member,  each  share  entitling  its  holder  to  one 
vote. 

Art.  10.  This  Constitution  may  be  altered  or  amended  by  the 
vote  of  the  society  at  an  annual  meeting  and  the  concurrent  vote  of 
the  South  Carolina  Conference,  except  the  fifth  article,  which  shall 
require  for  its  alteration  the  concurrent  vote  of  each  corporation 
holding  stock  relative  to  its  own  shares. 

Your  committee  further  recommend  for  adoption  by  the  Confer- 
ence the  resolutions  following,  viz. : 

1.  Resolved,  That  the  presiding  elders  be,  and  they  hereby  are, 
requested  and  authorized  to  present  and  explain  the  nature  of  the 
Book  and  Tract  Society  in  their  respective  districts,  and  procure 
subscribers,  receiving  the  cash  and  taking  notes,  as  the  Constitution 
prescribes;  and  further,  that  they  shall  give  to  the  money  and  notes 
so  received  the  direction  which  may  be  ordered  by  the  Board  of 
Managers  of  the  society. 

2.  Resolved,  That  Ave  do  hereby  adopt  the  Southern  Christian  Ad- 
vocate as  the  organ  of  the  Methodist  Episcopal  Church,  South, 
within  the  bounds  of  the  South  Carolina  Conference. 

3.  Resolved,  That  we  do  hereby  constitute  and  appoint  H.  A.  C. 
AValker  and  Wm.  Martin  commissioners  on  behalf  of  this  Confer- 
ence, to  carry  out,  in  conjunction  with  the  general  book  agent,  the 
provisions  of  the  Discipline  (pp.  299,  300)  relative  to  the  transfer 
of  the  Advocate  aforesaid. 

4.  Resolved,  That  W.  P.  Mouzon  and  J.  Stacy  be,  and  hereby  are, 
appointed  the  Publishing  Committee  of  said  Advocate. 

5.  Resolved,  That  we  do  hereby  appoint  and  constitute  H.  A.  C. 
Walker  to  be  present,  as  our  agent,  at  the  approaching  session  of 
the  Florida  Conference,  to  ask  that  Conference  to  cooperate  with  us 
in  the  fore£oin<r  measures.     And 


588  History  of  Methodism 

6.  Resolved,  That  we  respectfully  request  the  Rev.  E.  H.  Myers  to 
present  the  same  subjects  to  the  Georgia  Conference,  soliciting  co- 
operation on  the  part  of  that  body. 

7.  Resolved,  That  in  case  of  cooperation,  the  sixth  article  of  the 
foregoing  Constitution  shall  hereby  be,  without  further  action  by  the 
society,  so  altered  as  to  provide  that  four  members  of  the  Board  of 
Managers  shall  be  chosen  by  the  Book  and  Tract  Society  of  the 
South  Carolina  Conference,  four  by  the  society  of  the  Georgia  Con- 
ference, and  four  by  the  society  of  the  Florida  Conference,  each 
society  electing  two  members  of  the  board  from  among  the  members 
of  the  Conference  originating  said  society,  and  two  members  from 
among  the  lay  members  of  the  Methodist  Episcopal  Church, 
South. 

8.  Resolved,  That  should  the  Southern  Christian  Advocate  be  adopted 
by  the  Georgia  and  Florida  Conferences,  the  South  Carolina  Con- 
ference shall  choose  two  members  of  its  Publishing  Committee,  the 
Georgia  Conference  two  members,  and  the  Florida  Conference  two 
members. 

Your  committee  report  further  that  it  appears  from  the  Exhibit 
of  the  Publishing  House,  referred  to  them,  that  after  deducting 
liabilities  there  is  a  balance,  in  real  estate,  bonds,  accounts,  mer- 
chandise, fixtures,  etc.,  in  favor  of  the  concern,  amounting  to 
upward  of  §300,000,  and  that  the  report  of  the  Publishing  Com- 
mittee of  the  Southern  Christian  Advocate,  also  referred,  shows  a 
very  satisfactory  condition  of  its  affairs.  Your  committee  recom- 
mend for  adoption  by  the  Conference  the  following  resolution, 
viz. : 

■  Resolved,  That  we  are  highly  gratified  by  the  condition  and  pros- 
pects of  the  Publishing  House  and  of  the  Southern  Christian  Ad- 
vocate as  shown  in  the  exhibit  of  these  respective  concerns,  and  do 
herebv  pledge  ourselves  to  renewed  and  increasing  efforts  to  advance 
the  interests  of  both  by  an  enlarged  circulation  of  our  books,  and 
by  procuring  new  subscribers  to  the  Advocate  and  collecting  debts 
due  to  it. 

Respectfully  submitted. 

The  Eeport  of  the  Board  of  Managers  in  1859 
showed  the  affairs  of  the  society  to  be  prosperous — 
seventeen  hundred  dollars  having  been  realized  dur- 
ing the  year  by  the  Depository  clear  of  all  expenses. 

The  Historical  Society  of  the  South  Carolina  Con- 


In. South  Carolina.  539 

f  erence  was  organized  in  1856,  and  the  following  Con- 
stitution was  adopted: 

Article  1.  This  association  shall  be  denominated  the  "Histor- 
ical Society  of  the  South  Carolina  Annual  Conference  of  the  Meth- 
odist Episcopal  Church,  South." 

Art.  2.  The  object  of  the  society  shall  be  to  collect  and  preserve 
information  in  connection  with  the  rise  and  progress  of  Methodism 
within  the  bounds  of  the  South  Carolina  Annual  Conference,  and 
elsewhere;  likewise  objects  of  curiosity  and  interest  in  the  form  of 
manuscripts,  books,  pamphlets,  medals,  portraits,  etc.,  and  any  thing 
that  may  shed  light  upon  this  interesting  subject. 

Art.  3.  The  property  of  the  association  shall  be  deposited  at 
Wofford  College,  and  each  article  numbered  and  labeled  legibly 
with  the  name  of  the  association,  the  name  of  the  donor,  and  date 
at  which  it  was  presented — the  number,  etc.,  to  correspond  with  a 
like  entry  upon  a  register  kept  for  that  purpose. 

Art.  4.  All  the  property  of  the  association  shall  be  open  to  the 
inspection  of  the  members  of  the  society  and  others,  under  such  re- 
strictions and  regulations  as  may  be  adopted  by  the  Board  of 
Curators,  and  in  no  case  shall  any  article  of  any  kind  be  removed 
from  the  museum  or  depository,  which  depository  shall  contain,  un- 
der the  same  restrictions  and  regulations,  for  the  benefit  of  the 
members,  a  library,  as  rapidly  formed  as  circumstances  may  admit. 

Art.  5.  The  interests  of  the  society  shall  be  under  the  super- 
vision of  a  President,  three  Vice-presidents,  Treasurer,  Secretary,  Re- 
cording Secretary,  three  Curators,  and  a  board  of  nine  Managers;  the 
said  officers  to  be  elected  annually,  and  continue  in  office  until  their 
successors  be  appointed. 

Art.  6.  The  officers  and  managers  shall  meet  annually  at  the 
seat  of  the  Conference  session.  Five  shall  constitute  a  quorum  for 
the  transaction  of  business,  the  Curators  being  ex  officio  members  of 
the  board.  The  society  shall  meet  annually  during  the  Conference 
sessions  for  the  purpose  of  hearing  a  lecture,  electing  officers  and 
attending  to  any  other  necessary  business.  The  times  and  places  of 
the  meeting  of  the  board  and  society  shall  be  made  known  by  the 
President  of  the  association. 

Art.  7.  An  initiation  fee  of  fifty  cents  and  an  annual  contribu- 
tion of  fifty  cents  shall  constitute  a  member  for  one  year — ten  dollars 
a  life-member — and  donations  of  value  shall  constitute  the  donor  an 
honorary  member. 


540  His  toby  of  Methodism 

Art.  8.  The  Board  of  Managers  shall  have  charge  of  the  in- 
terests of  the  society,  and  the  Curators  during  the  intervals  of  the 
meeting  of  said  board;  the  remaining  officers  shall  perform  the 
duties  usually  appertaining  to  such  offices. 

Art.  9.  This  Constitution  may  be  altered  or  amended  at  any  an- 
nual meeting  of  the  society  by  a  vote  of  two-thirds  of  the  members 
present,  provided  such  alteration  has  been  previously  approved  by 
the  Board  of  Managers. 

In  1858  the  "  South  Carolina  Sunday-school  Soci- 
ety" was  formed.  The  Constitution  of  this  society 
and  the  Report  of  the  Board  of  Managers  for  1860  are 
as  follows: 

Article  1.  This  Society  shall  be  called  "  The  South  Carolina 
Conference  Sunday-school  Society,  auxiliary  to  the  Sunday-school 
Society  of  the  Methodist  Episcopal  Church,  South." 

Art.  2.  The  officers  of  this  Society  shall  be  a  President,  two 
Vice-presidents,  a  Secretary,  and  Treasurer,  and  also  a  Board  of 
Managers,  consisting  of  the  presiding  elder  and  a  layman  from  each 
presiding  elder's  district  within  the  bounds  of  the  Conference,  seven 
of  whom  shall  form  a  quorum. 

At  r.  3.  It  shall  be  the  duty  of  the  President  to  preside  at  all 
meetings  of  the  society,  and  in  his  absence  one  of  the  Vice-presi- 
dents; and  in  the  absence  of  the  President  and  both  Vice-presidents, 
the  society  shall  elect  a  President  pro  tern. 

Art.  4.  It  shall  be  the  duty  of  the  Secretary  to  keep  a  record 
of  all  the  proceedings  of  the  society. 

Art.  5.  It  shall  be  the  duty  of  the  Treasurer  to  receive  and  dis- 
burse the  funds  of  the  society  as  directed  by  the  Board  of  Man- 
agers, and  report  the  same  at  each  annual  meeting. 

Art.  6.  The  Board  of  Managers  shall  meet  annually,  at  the  seat 
of  the  Annual  Conference,  on  the  Monday  immediately  preceding 
the  session,  at  nine  o'clock  A.M.  It  shall  be  the  duty  of  the  board 
to  superintend  the  general  interest,  deliberate  upon  and  carry  out 
the  objects  of  the  Sunday-school  cause  by  encouraging  the  estab- 
lishment of  Sunday-schools,  raising  funds,  procuring  libraries,  and 
devising  the  best  methods  of  instruction ;  and  also  to  make  by-laws 
for  its  own  government. 

Art.  7.  The  officers  of  this  society  shall  be  elected  annually. 

Art.  8.  Any  person  may  become  a  member  of  this  society  by 


In  South  Carolina.  541 

the  payment  of  fifty  cents;  and  the  contribution  of  ten  dollars  shall 
constitute  membership  for  life. 

Art.  9.  This  Constitution  shall  not  be  altered  but  by  a  vote  of 
two-thirds,  in  an  annual  meeting,  present  and  voting  on  the  occasion. 

Art.  10.  The  anniversary  of  the  society  shall  be  held  on  the 
first  Friday  evening  during  the  session  of  the  Conference. 

Eeport  of  the  Board  of  Managers. 

The  Board  of  Managers  of  the  Sunday-school  Society  of  the 
South  Carolina  Conference  beg  leave  to  submit  their  second  annual 
report. 

It  is  a  source  of  intense  gratification  to  the  members  of  this  board, 
as  it  must  be  to  every  philanthropic  and  Christian  heart,  that  a  gen- 
eral and  decided  interest  has  been  awakened,  not  only  within  the 
limits  of  our  immediate  Conference  district,  but  of  the  entire  South- 
ern Methodist  Church,  upon  the  importance  and  necessity  of  early 
religious  instruction  among  the  young.  This,  we  think,  is  mainly 
attributable,  under  the  Divine  blessing,  to  the  increased  interest 
manifested  by  those  who  are  earnestly  and  prayerfully  laboring  in 
the  Master's,  vineyard.  It  is  not  now  left  entirely  to  the  minister, 
the  faithful  man  of  God,  who  ought  not  to  be  expected  to  do  all  of 
this  momentous  work,  in  addition  to  the  heavy  responsibility  which, 
as  a  preacher  of  the  word,  is  required  of  him.  Pious  and  faithful 
men  and  women  have  in  this  work  come  up  "  to  the  help  of  the 
Lord  against  the  mighty."  The  interest  manifested  has  been  awak- 
ened and  largely  increased  by  the  benign  influence  exerted  in  the 
two  annual  conventions  which  met  for  the  specific  purpose  of  aiding 
in  the  cause  of  Sunday-schools  within  the  borders  of  the  South  Car- 
olina Conference.  The  first  of  these,  held  in  the  city  of  Columbia 
in  May,  1859,  was  the  inauguration  of  a  neAV  and  splendid  era  in  our 
Sunday-school  history.  Its  proceedings  have  been  made  matters  of 
permanent  record,  and  still  serve  to  refresh  and  gladden  the  heart 
as  "  memory  brings  the  light  of  other  days."  The  second  convo- 
cation, held  in  the  town  of  Spartanburg,  in  May  of  the  present  year, 
was  not  the  less  successful  in  its  influence  and  effect  upon  all  who 
enjoyed  the  pleasure  of  being  present  on  that  highly  interesting  and 
delightful  occasion.  If  possible,  it  was  even  an  improvement  on 
the  first ;  and,  certainly,  the  most  practical  and  irrefutable  argument 
for  their  repetition.  It  is  to  be  sincerely  regretted  that  the  pro- 
ceedings of  that  convention  have  not  been  preserved  in  a  more  per- 
manent and  useful  form.     Let  us  hope  that  circumstances  may  trans- 


542  History  of  Methodism 

pire  by  which  they  may  yet  be  printed  and  circulated  among  our 
people,  and  preserved  among  the  cherished  records  of  the  Church. 
In  reviewing  the  past  two  years  immediately  connected  with  the 
history  of  our  present  organization,  we  have  much  to  encourage  our 
hope  and  strengthen  our  faith  in  this  peculiar  and  privileged  labor 
of  love.     What  faithful  man  or  woman  of  God  has  not  felt  it  a 

Delightful  task  young  souls  to  win, 
And  turn  the  rising  race 

From  the  deceitful  paths  of  sin 
To  seek  their  Saviour's  face? 

Can  there  be  a  more  important  work  than  the  careful  and  proper 
training  of  the  young  heart  for  usefulness  here,  and  heaven  here- 
after ?  It  constituted  an  important  office  in  the  ministry  of  the 
Master,  and  when  he  commanded  the  repentant  Peter  to  feed  his 
lambs,  he  enunciated  as  positive  an  injunction  to  his  disciples  as 
when  he  said,  Go  preach  my  word.  Is  it  a  task,  brother,  to  work  for 
Jesus  ?  Is  not  every  precious  lamb  of  the  flock  worth  saving — worth 
a  jeweled  crown  in  heaven  ? 

But  the  work  must  not  all  be  left  for  the  minister  and  teacher  to 
do.  Home  influence  must  bear  a  cooperative  and  important  part  in 
this  great  work,  and  if  Methodist  fathers  and  mothers  desire  to  have 
their  children  grow  up  in  their  faith  and  become  Methodist  Chris- 
tians, they  must  see  to  it  that  efficient  home  training  and  influences 
are  brought  to  bear  upon  the  young  and  susceptible  hearts  of  their 
children.  They  must  be  taught  at  home  to  love  the  Church  and 
cherish  its  institutions. 

The  day  of  miracles  is  past,  and  the  Sabbath-schools  cannot  be 
expected  to  do  every  thing  unaided  and  alone.  Christian  people 
must  give  their  prayers,  their  labors,  and  their  money,  for  their  sup- 
port— divinely  sanctioned,  and  the  recognized  and  legitimate  nurs- 
eries of  the  Church,  whence  we  must  confidently  look  for  the  supply 
and  increase  of  the  harvest  of  converted  and  pious  souls. 

The  board,  in  their  last  annual  report,  gave  the  gratifying  intel- 
ligence that  two  hundred  and  thirty-one  conversions  had  taken  place 
among  the  children  in  the  various  Sabbath-schools  connected  with 
this  Conference.  It  is  a  source  of  deep  regret  that  we  are  not  now 
able  to  give  definite  information  upon  this,  of  all  others,  most  im- 
portant point,  but,  from  the  unavoidable  fact  that  the  reports  from 
the  several  stations,  circuits,  and  missions,  during  the  past  year,  can- 
not be  obtained  in  time  for  immediate  use,  we  must  be  content  to 
await  their  publication  among  the  Minutes  of  the  present  Conference. 


In  South  Carolina.  543 

Our  last  report,  relating  to  statistical  information,  was  necessarily 
hurried  and  imperfect. 

The  very  admirable  Minutes  of  the  last  Annual  Conference  ex- 
hibit in  the  tabular  statement  the  gratifying  facts  that  there  were  at 
that  time  connected  with  the  Conference  four  hundred  and  forty,  in 
place  of  three  hundred  and  eighty-one,  Sabbath-schools ;  two  thou- 
sand seven  hundred  and  sixty-nine,  in  place  of  two  thousand  five 
hundred  and  eleven,  officers  and  teachers ;  fifteen  thousand  nine 
hundred  and  ninety  four,  in  place  of  eleven  thousand  three  hundred 
and  fifty-four,  white  scholars  ;  and  eight  thousand  nine  hundred  and 
ninety-four,  in  place  of  five  thousand  four  hundred  and  eighty-one, 
colored  scholars — making  an  aggregate  of  twenty-four  thousand  nine 
hundred  and  eighty-eight,  in  place  of  sixteen  thousand  eight  hun- 
dred and  thirty-five,  as  previously  announced. 

The  volumes  in  library  should  have  been  stated  at  forty  thousand 
seven  hundred  and  sixty-two,  in  place  of  thirty-seven  thousand  four 
hundred  and  ninety. 

We  have  no  means  of  ascertaining  with  certainty  the  amount 
raised  for  Sunday-schools  and  missions  during  the  past  year,  and 
must  be  content  for  the  present  with  the  hope  that  a  corresponding 
improvement  in  the  financial  interests  of  our  cause  has  taken  place. 

At  ourv  anniversary-meeting,  one  year  ago,  in  Greenville,  two 
hundred  and  seventy-seven  dollars  was  raised  by  collection  and  do- 
nations, which  was  disposed  of  to  the  best  possible  advantage — one- 
fifth  to  Dr.  Taylor  as  agent  of  the  parent  society,  and  the  balance 
to  the  eight  presiding  elders  for  distribution  in  their  respective  dis- 
tricts. From  some  of  these  we  have  the  most  gratifying  results.  In 
one  instance  a  brother  states  that  the  contribution  of  only  ten  dollars, 
judiciously  applied,  established  in  the  mountain  region  of  our  State 
a  Sabbath-school,  followed  by  a  Church  which  is  likely  to  accom- 
plish much  good  in  winning  precious  souls  to  Christ.  This  should 
encourage  and  strengthen  our  faith.     Let  us 

Beside  all  waters  sow, 

The  highway  furrows  stock — 
Drop  it  where  thousand  thistles  grow, 

Scatter  it  on  the  rock. 

Let  us  hope  that,  upon  the  whole,  our  cause  is  gloriously  progress- 
ing, for,  as  Methodists,  we  must  advance  ;  our  policy  is  necessarily 
aggressive,  and  to  remain  stationary  means  retreat,  and  retrogression 
means  defeat.  Have  we  not  the  right  to  expect  that  our  present 
anniversary  collection  will  be  largelv  al  ove  the  last,  that  we  mav  be 


54:4  History  of  Methodism 

enabled,  under  the  divine  blessing,  to  do  abundantly  more  in  this 
interesting  field  of  the  Master's  vineyard  for  the  ensuing  year? 

To  foster  and  mature  the  grain 
For  garners  in  the  sky- 
That  when  the  final  end, 

The  day  of  God,  is  come, 
The  angel  reapers  shall  descend, 

And  heaven  sing  harvest-home. 

The  Tithe  Society  of  the  South  Carolina  Confer- 
ence was  formed  in  1870,  under  the  following  Consti- 
tution : 

Article  1.  The  name  of  this  society  shall  be  the  "Tithe  Society 
of  the  South  Carolina  Conference." 

Art.  2.  The  object  of  this  society  shall  be  to  raise  a  fund  for  the 
special  relief  of  necessitous  cases,  and  to  supply  the  deficiency  in 
the  support  or  relief  of  the  superannuated  ministers,  and  the  wid- 
ows and  orphans  of  deceased  preachers. 

Art.  3.  Any  person  can  become  a  member  of  this  society  by  the 
annual  payment  of  one  dollar  on  the  hundred  of,  his  gross  income. 

Art.  4.  The  officers  of  this  society  shall  consist  of  a  President, 
two  Vice-presidents,  a  Secretary,  and  a  Treasurer. 

Art.  5.  It  shall  be  the  duty  of  the  President  to  preside  at  all 
meetings  of  the  society.  In  his  absence  one  of  the  Vice-presidents 
shall  take  his  place;  or,  if  these  be  not  present,  the  society  shall 
elect  a  President  pro  tern.  It  shall  also  be  the  duty  of  the  President 
to  present  to  the  Annual  Conference  a  report  of  the  doings  and 
progress  of  the  society  during  the  year. 

Art.  C.  It  shall  be  the  duty  of  the  Secretary  to  keep  a  correct 
record  of  the  proceedings  of  the  society,  and  give  all  necessary  in- 
formation in  relation  thereto. 

Art.  7.  It  shall  be  the  duty  of  the  Treasurer  to  receive  all  mon- 
eys due  the  society,  and  disburse  the  same  under  its  directions.  He 
shall  also  keep  a  full  and  correct  account  of  his  transactions,  and  re- 
port the  same  at  the  annual  meeting  of  the  society. 

Art.  8.  There  shall  be  a  committee  whose  duty  it  shall  be  to  re- 
port all  necessitous  cases. 

Art.  9.  Preachers  in  charge  of  circuits  or  stations  may  act  as 
agents  for  the  collection  of  moneys  due  the  society,  and  report  the 
same  to  the  Treasurer.     They  may  also  form  auxiliary  societies. 

Art.  10.  The  society  shall  meet  every  year  at  the  place  and  time 
appointed  for  the  session  of  the  Annual  Conference.     The  meeting 


In  South  Carolina.  545 

shall  be  on  the  second  day  of  the  Conference  session,  at  which  time 
offirers  shall  be  elected  and  the  report  of  the  Treasurer  read. 

Art.  11.  The  members  present  at  each  meeting  of  the  society- 
shall  constitute  a  quorum  for  the  transaction  of  business. 

Art.  12.  The  President  shall  have  power  to  call  extra  meetings 
of  the  society  whenever  in  his  judgment  the  interest  of  the  society 
requires  it. 

Art.  13.  This  Constitution  may  be  altered  or  amended  at  any 
annual  meeting  by  a  vote  of  two-thirds  of  the  members  present. 

In  1871  the  Rev.  R.  C.  Oliver  was  appointed  Agent 
for  the  Carolina  Orphan  Home,  and  in  1872  Superin- 
tendent. The  Committee  on  the  Home  submitted,  in 
1873,  the  following  report: 

We  find  that  the  Superintendent  and  Agent  have  been  steadily 
engaged  in  promoting  the  interest  intrusted  to  their  care,  and  they 
are  happy  to  be  able  to  report  the  Orphans'  Home  in  active  opera- 
tion. Ten  orphans  have  already  been  received,  and  eight  others 
have  been  accepted.  The  Home  will  soon  be  ready  for  the  ac- 
commodation of  ten  or  twelve  more.  The  children  are  under  the 
control  of  a  cultivated  Christian  lady,  fully  competent  to  the  re- 
sponsible task  of  training  them  for  usefulness  in  the  Church  and  the 
world.  The  Superintendent  has  purchased  a  printing-press  and  fix- 
tures, and  has  commenced  the  publication  of  a  weekly  paper  devoted 
to  the  interests  of  the  Home.  This  paper,  called  the  Orphan*? 
Friend,  he  purposes  conducting  in  such  a  way  that  it  will  be  a  means 
of  revenue  to  the  Home,  while,  at  the  same  time,  the  boys  will  be 
taught  the  art  of  printing,  and  habits  of  industry  and  economy  be 
formed.  Your  committee  indorse  his  course  in  this  matter,  and  rec- 
ommend the  Orphans'  Friend  to  the  patronage  of  all  our  preachers 
and  people.  We  recommend  also  that  the  Kev.  K.  C.  Oliver  be  re- 
appointed Superintendent,  and  that  he  and  the  Executive  Commit- 
tee be  authorized  to  secure  the  services  of  an  agent,  if  they  deem  it 
proper. 

The  committee  have  received  assurances  from  the  Superintendent 
of  his  determination  to  establish  the  Home  upon  a  firm  and  sub- 
stantial basis.  It  is  his  intention  to  increase  the  amount  he  has 
already  given  to  fifty  thousand  dollars  or  more. 

We  commend  the  Orphans'  Home  to  the  sympathies,  prayers, 
and  liberality  of  all  our  people 
,35 


CHAPTER  XIX. 


Come,  Father,  Son,  and  Holy  Ghost, 
To  whom  we  for  our  children  cry; 

The  good  desired  and  wanted  most 
Out  of  thy  richest  grace  supply ! 

The  sacred  discipline  be  given 

To  train  and  bring  them  up  for  heaven. 

Unite  the  pair  so  long  disjoined, 

Knowledge  and  vital  piety; 
Learning  and  holiness  combined, 

And  truth  and  love,  let  all  men  see 
In  those  whom  up  to  thee  we  give, 
Thine,  wholly  thine,  to  die  and  live ! 

(Charles  Wesley.) 

Question.  Can  we  have  a  seminary  for  laborers? 
Answer.  If  God  spare  us  to  another  Conference. 

(Complete  Minutes  of  British  Conference  for  1744.) 

Question.  Can  we  have  a  seminary  for  laborers  yet? 
Answer.  Not  till  God  gives  us  a  proper  tutor. 

(Complete  Minutes  for  1745.) 

ON  the  second  day  of  April,  in  the  year  that  forms 
the  epoch  of  Methodism  (1739),  Mr.  Whitefield, 
kneeling  on  a  loose  stone  deposited  in  a  piece  of 
giound  provisionally  given  as  a  site,  laid  the  founda- 
tion of  Kingswood  School,  and  prayed  that  the  gates 
of  hell  might  not  prevail  against  it,  to  which  the  coll- 
iers said  a  hearty  amen.  On  the  12th  of  May  next 
ensuing,  Mr.  Wesley  in  Bristol  laid  the  foundation- 
stone  of  his  first  Methodist  meeting-house,  and  in  the 
month  of  June  began  to  build  the  school  in  Kings- 
(546) 


History  of  Methodism.  547 

wood  with  money  saved  from  his  fellowship  at  Ox- 
ford and  raised  by  collections  among  his  followers. 
Thus  from  the  beginning  Methodism  made  provision 
as  well  for  the  intellectual  as  for  the  religious  life 
which  it  had  awakened.  In  a  plain  account  of  Kings- 
wood  School,  printed  in  1781,  but  written  some  time 
before,  Mr.  Wesley  says : 

About  forty  years  ago  one  or  two  tracts  fell  into  my  hands  which 
led  me  to  consider  the  methods  pursued  in  that  great  school  wherein 
I  had  been  educated,  and  in  such  others  as  were  in  highest  repute, 
particularly  those  in  and  near  London.  I  spent  many  thoughts  on 
the  subject,  and  frequently  conversed  upon  it  with  some  of  the  most 
sensible  men  I  knew.  A  few  years  after,  I  had  an  opportunity  of 
inquiring  concerning  some  of  the  most  celebrated  schools  in  Holland 
and  Germany;  but  in  these,  as  well  as  our  own,  I  found  a  few  par- 
ticulars I  could  not  approve  of.  One  regarded  the  situation  of  them. 
The  most  of  them  were  placed  in  a  great  town,  perhaps  in  the  prin- 
cipal town  in  that  country.  The  children,  whenever  they  went 
abroad,  had  too  many  things  to  engage  their  thoughts,  which  ought 
to  be  diverted  as  little  as  possible  from  the  objects  of  their  learning. 
The  promiscuous  admission  of  all  sorts  of  children  into  a  great  school 
was  another  circumstance  I  did  not  admire.  Are  children  likely 
(suppose  they  had  it)  to  retain  much  religion  in  a  school  where  all 
that  offer  are  admitted,  however  corrupted  already,  perhaps,  in  prin- 
ciple as  well  as  practice?  And  what  wonder  when,  as  frequently 
happens,  the  parents  themselves  have  no  more  religion  than  their 
ungodly  offspring?  A  gentleman  removed  his  son,  then  at  West- 
minster School,  from  boarding  with  my  eldest  brother,  for  teaching 
him  the  Catechism,  telling  him,  "Sir,  I  do  not  want  my  son  to  learn 
religion,  but  Latin  and  Greek."  A  third  inconvenience  in  many 
schools  is,  the  masters  have  no  more  religion  than  the  scholars.  Ev- 
ery part  of  the  nation  abounds  with  masters  of  this  kind,  men  who 
are  uninstructed  in  the  very  principles  of  Christianity,  or  quite  in- 
different as  to  the  practice  of  it,  "caring  for  none  of  these  things." 
But  it  is  not  only  with  regard  to  instruction  in  religion  that  most  of 
our  great  schools  are  defective.  They  are  defective  likewise  (which 
is  a  fourth  objection)  with  regard  to  learning,  and  that  in  several  re- 
spects. In  some,  the  children  are  taught  little  or  no  arithmetic;  in 
others,  little  care  is  taken  of  their  writing;    in  many  they  learn 


54S  History  of  Methodism 

scarce  the  elements  of  geography,  and  as  little  of  chronology;  and 
even  as  to  the  languages,  there  are  some  schools  of  note  wherein  no 
Hebrew  at  all  is  taught;  and  there  are  exceeding  few  wherein  the 
scholars  are  thoroughly  instructed,  even  in  the  Latin  and  Greek 
tongues.  They  are  not  likely  to  be,  for  there  is  a  capital  mistake  in 
their  very  method  of  teaching.  The  books  which  they  read  are  not 
Avell  chosen,  not  so  much  with  regard  to  language;  the  language  of 
them  is  not  standard,  not  even  in  the  Latin.  After  long  inquiring, 
but  inquiring  in  vain,  for  a  school  free  from  these  palpable  blemishes, 
at  last  a  thought  came  into  my  mind  of  setting  up  a  school  myself. 
The  first  point  was  to  find  a  proper  situation,  not  too  far  from  a  great 
town,  which  I  saw  would  be  highly  inconvenient  for  a  large  family; 
nor  yet  too  near,  and  much  less  in  it,  which  would  have  been  at- 
tended with  greater  evils.  After  mature  consideration,  I  chose  a 
spot  in  the  middle  of  Kingswood,  three  miles  from  Bristol.  It  was 
quite  private,  remote  from  all  high-roads,  on  the  side  of  a  small  hill 
sloping  to  the  west,  sheltered  from  the  east  and  north,  and  affording 
room  for  large  gardens.  I  built  the  house,  capable  of  containing 
fifty  children,  besides  masters  and  servants,  reserving  one  room  and 
a  1  f ttle  study  for  my  own  use.  I  then  set  myself  to  procure  masters. 
I  saw  none  would  answer  my  intention  but  men  who  were  truly  de- 
voted to  God,  who  sought  nothing  on  earth,  neither  pleasure,  nor 
ease,  nor  profit,  nor  the  praise  of  men ;  but  simply  to  glorify  God 
with  their  bodies  and  spirits  in  the  best  manner  they  were  capable 
of.  I  next  considered  how  to  procure  proper  scholars;  not  any  that 
came  to  hand,  but,  if  possible,  such  as  had  some  thoughts  of  God 
and  some  desire  of  saving  their  souls,  and  such  whose  parents  de- 
sired they  should  not  be  almost  but  altogether  Christians.  Having 
procured  proper  masters  and  a  sufficient  number  of  children,  our 
first  point  was  to  answer  the  design  of  Christian  education  by  form- 
ing their  minds,  through  the  help  of  God,  to  wisdom  and  holi- 
ness by  instilling  the  principles  of  true  religion,  speculative  and 
practical,  and  training  them  up  in  the  ancient  way — that  they  might 
be  rational,  scriptural  Christians.  This  design  was  expressly  men- 
tioned in  the  "Short  Account  of  the  School  in  Kingswood,  near 
Bristol  (to  be  read  in  congregations) :  It  is  our  particular  desire  that 
all  who  are  educated  here  may  be  brought  up  in  the  fear  of  God, 
and  at  the  utmost  distance,  as  from  vice  in  general,  so  in  particular 
from  softness  and  effeminacy.  The  children,  therefore,  of  tender 
parents,  so  called,  have  no  business  here,  for  the  rules  will  not  be 
broken  for  any  person  whatever;  nor  is  any  child  received  unless 


In  South  Carolina.  549 

his  parents  agree  (1)  that  he  shall  observe  all  the  rules  of  the  house, 
and  (2)  that  they  will  not  take  him  from  school,  no,  not  for  a  day, 
till  they  take  him  for  good  and  all."  It  is  true  I  have  for  many 
years  suspended  the  execution  of  a  part  of  my  design.  I  was  in- 
deed thoroughly  convinced,  ever  since  I  read  Milton's  admirable 
"Treatise  on  Education,"  that  it  was  highly  expedient  for  every 
youth  to  begin  and  finish  his  education  at  the  same  place.  I  was 
convinced  nothing  could  be  more  irrational  and  absurd  than  to  break 
this  off  in  the  middle,  and  to  begin  it  again  at  a  different  place  and 
in  a  quite  different  method.  The  many  and  great  inconveniences 
of  this  I  knew  by  experience;  yet  I  had  so  strong  a  prejudice  in  fa- 
vor of  our  own  universities,  that  of  Oxford  in  particular,  that  I 
could  hardly  think  of  any  one's  finishing  his  education  without 
spending  some  years  there.  I  therefore  encouraged  all  I  had  any 
influence  over  to  enter  at  Oxford  or  Cambridge,  both  of  which  I  pre- 
ferred in  many  respects  to  any  university  I  had  seen  abroad.  Add 
to  this  that  several  of  the  young  persons  of  Kingswood  had  them- 
selves a  desire  of  going  to  the  university.  I  cannot  say  I  am  yet 
quite  clear  of  that  prejudice.  I  love  the  very  sight  of  Oxford;  I 
love  the  manner  of  life;  I  love  and  esteem  many  of  its  institutions. 
But  my  prejudice  in  its  favor  is  considerably  abated.  I  do  not  ad- 
mire it  as  I  once  did;  and  whether  I  did  or  not,  I  am  now  con- 
strained to  make  a  virtue  of  necessity.  The  late  remarkable  occur- 
rence of  the  six  young  students  expelled  from  the  university,  and  the 
still  more  remarkable  one  of  Mr.  Seagar  refused  the  liberty  of  en- 
tering into  it  (by  what  rule  of  prudence  I  cannot  tell  any  more  than 
of  law  and  equity),  have  forced  me  to  see  that  neither  I  nor  any  of 
my  friends  must  expect  either  favor  or  justice  there.  I  am  much 
obliged  to  Dr.  Nowell,  and  the  other  gentlemen  who  exerted  them- 
selves on  either  of  those  transactions,  for  not  holding  me  longer  in 
suspense,  but  dealing  so  frankly  and  openly ;  and,  blessed  be  God,  I 
can  do  all  the  business  Avhich  I  have  in  hand  without  them.  Honor 
or  preferment  I  do  not  want  any  more  than  a  feather  in  my  cap,  and 
I  trust  most  of  those  who  are  educated  at  our  school  are  and  will  be 
of  the  same  mind ;  and  as  to  the  knowledge  of  the  tongues,  and  of 
arts  and  sciences,  with  whatever  is  termed  academical  learning,  if 
those  who  have  a  tolerable  capacity  for  them  do  not  advance  more 
here  in  three  years  than  the  generality  of  students  at  Oxford  or 
Cambridge  do  in  seven,  I  will  bear  the  blame  forever. 

By  the  extracts  from  the  unpublished  Minutes  oi' 


550  His touy  of  Methodism 

the  first  and  second  Conferences,  quoted  by  Richard 
Watson,  and  put  at  the  head  of  the  chapter,  it  appears 
to  be  clearly  proved  that  it  was  the  design  of  Mr.  Wes- 
ley to  complete  his  plan  of  education  by  the  establish- 
ment of  what  he  termed  "  a  seminary  for  laborers," 
and  that  his  design  failed  to  be  carried  into  effect  sim- 
ply because  it  appeared  at  that  time  impracticable  to 
rind  a  tutor  competent  to  conduct  such  an  establish- 
ment. That  which  stood  in  the  way  of  a  revival  of  the 
scheme  in  subsequent  years  seems  plainly  to  have 
been  the  increasing  calls  of  the  Connection  for  addi- 
tional preachers,  so  that  as  soon  as  they  could  be  found 
they  were  of  necessity  thrust  out  into  the  vineyard. 
It  is,  however,  well  known  that  Mr.  Wesley  continued 
to  do  all  that  circumstances  allowed  for  the  due  qual- 
ification of  those  who  labored  with  him ;  that  in  fact 
he  sent,  as  long  as  they  could  be  spared  from  the 
work,  Jeremiah  Brettell,  Thomas  Cooper,  Adam 
Clarke,  and  others,  to  Kingswood  School  for  literary 
and  theological  advantages,  and  frequently  used  that 
school  for  the  instruction  of  his  preachers,  and  spent 
no  inconsiderable  portion  of  his  time  in  reading  to 
them  and  instructing  them  in  person. 

March  23,  1749.  My  design  was  to  have  as  many  of  our  preach- 
ers here  (Kingswood)  during  the  Lent  as  could  possibly  be  spared, 
and  to  read  lectures  to  them  every  day,  as  I  did  to  my  pupils  in  Ox- 
ford. I  had  seventeen  of  them  in  all.  These  I  divided  into  two 
classes,  and  read  to  one  Bishop  Pearson  on  the  Creed;  to  the 
other,  Aldrich's  Logic;  and  to  both,  "Kules  for  Action  and  Ut- 
terance." 

At  the  same  time  he  solemnly  urged  on  all  the  at- 
tainment of  a  competent  knowledge  of  the  original 
languages  in  which  the  Scriptures  were  written. 

Let  us  each  seriously  examine  himself.  Do  I  understand  Greek 
and  Hebrew?     Otherwise,  how  can  I  undertake  not  only  to  explain 


In  South  Carolina.  551 

books  which  are  written  therein,  but  to  defend  them  against  all  op- 
ponents? Am  I  not  at  the  mercy  of  every  one  who  does  under- 
stand, or  even  pretends  to  understand,  the  original?  for  which  way 
can  I  confute  his  pretense?  Do  I  understand  the  language  of  the 
<  )ld  Testament?  critically?  at  all?  If  not,  ought  not  shame  to  cover 
my  face? 

By  every  means  and  on  all  occasions  Mr.  Wesley 
testified  the  deep  conviction  which  he  cherished  as  to 
the  necessity  of  a  diligent  and  scriptural  training  for 
the  most  momentous  of  all  services.  The  same  spirit 
animated  all  the  most  distinguished  of  his  contempo- 
raries and  successors.  Mr.  Fletcher,  the  holy  vicar 
of  Madeley,  filled  the  office  of  President  of  the  Theo- 
logical Institution  at  Trevecca  with  the  greatest  ad- 
vantage for  many  years,  and  only  resigned  when  sub- 
scription to  the  tenets  of  Calvinism  was  required  as 
the  condition  of  his  continuance. 

In  1806  Mr.  Clarke,  afterward  Dr.  Adam  Clarke, 
the  eminent  scholar,  published  a  letter  in  which  he 
said: 

We  want  some  kind  of  seminary  for  educating  such  workmen  as 
need  not  be  ashamed.  I  introduced  a  conversation  on  this  subject 
this  morning,  and  the  preachers  were  unanimously  of  opinion  that 
some  strong  efforts  should  be  made  without  delay  to  get  such  a  place 
established,  either  at  Bristol  or  London,  where  young  men  who  may 
be  deemed  fit  for  the  work  may  have,  were  it  but  twelve  months',  or 
even  half  a  year's,  previous  instruction  in  theology,  in  vital  godli- 
ness, in  practical  religion,  in  English  grammar,  and  the  rudiments 
of  general  knowledge.  Every  circuit  cries  out,  "Send  us  accepta- 
ble preachers !  "  How  can  we  do  this?  We  are  obliged  to  take  what 
offers.  The  time  is  coming,  and  now  is,  when  illiterate  piety  can  do 
no  more  for  the  interest  and  permanency  of  the  work  of  God  than 
lettered  irreligion  did  formerly.  Speak,  O  speak  speedily,  to  all  our 
friends!  Let  us  get  a  plan  organized  without  delay.  Let  us  have 
something  that  we  can  lay  matured  before  the  Conference. 

That  similar  views  were  expressed  and  similar  ef- 
forts made  by  Richard  Watson  is  known  to  all.     In 


552  History  of  Methodism 

1815  it  was  resolved  by  the  Conference  that  every 
preacher  on  trial  should  be  annually  examined  at  his 
district-meeting  respecting  the  course  of  theological 
study  which  he  might  have  pursued  during  the  pre- 
ceding year;  and  as  this  measure  proved  comparatively 
ineffectual,  it  was  further  determined  at  a  subsequent 
Conference  that  the  Rev.  Messrs.  John  Gaulter,  Jabez 
Bunting,  Thomas  Jackson,  and  Richard  Watson  should 
meet  as  a  select  committee  and  furnish  a  report  of 
their  deliberate  and  united  judgment  on  that  mode 
of  ministerial  education  which  seemed  best  adapted 
to  the  circumstances  and  wants  of  Methodism.  A  re- 
port was  accordingly  presented  by  them  to  the  Con- 
ference of  1823  and  received  with  general  appro- 
bation, but  difficulties  arose  to  prevent  the  reduction 
of  its  proposals  to  practice.  In  1829  the  Conference 
declared: 

We  unanimously  agree  that  the  time  is  now  fully  come  when 
some  more  systematic  and  effectual  plan  ought  to  be  attempted  for 
affording  to  those  preachers  who  have  been  placed,  after  the  usual 
examinations  and  recommendations,  on  the  list  of  reserve,  but  are 
not  immediately  needed  for  the  regular  supply  of  our  circuits,  such 
means  of  instruction  in  doctrines  and  discipline  of  Methodism  and 
of  general  improvement  as  may  prepare  them  for  future  usefulness. 

A  Committee  of  Education  was  appointed  and  con- 
tinued for  successive  years  until  in  1833  the  Con- 
ference selected  twenty  preachers  and  directed  them 
to  meet  in  London  on  Wednesday,  23d  October,  and 
arrange  such  a  plan  of  education  as  they  might  deem 
most  expedient.  They  accordingly  met  and  devoted 
about  a  week  to  mutual  consultation;  examined  with 
all  the  caution  and  impartiality  in  their  power  every 
scheme  that  was  proposed,  and  agreed  upon  a  plan. 
At  a  subsequent  meeting,  this  plan  was  reexamined 
and  improved;  and  in  its  revised  form  presented  to 


In  South  Carolina.  553 

the  Conference  of  1834.  Its  merits  were  freely  ex- 
amined and  discussed,  and  it  was  adopted  by  a  majority 
approaching  almost  to  unanimity.  Some  even  of  the 
small  number  who  had  voted  in  the  minority,  when 
the  question  was  thus  settled,  sent  up  their  names  and 
honorably  signified  their  acquiescence  in  the  general 
conclusion  and  their  intention  to  aid  in  the  execution 
of  the  measure  by  their  countenance  and  contri- 
butions. The  Conference  resolved  to  carry  the  most 
practicable  parts  of  the  plan  into  immediate  effect, 
and  proceeded  to  elect  Kev.  Jabez  Bunting,  A.M., 
President  of  "  The  Wesleyan  Theological  Institution 
for  the  improvement  of  the  junior  preachers;"  Rev. 
Joseph  Entwestle,  sr.,  Governor  of  the  Institution 
House;  and  Rev.  John  Hannah,  sr.,  Theological  Tutor. 
The  committee  reporting  the  plan  was  continued  as  a 
committee  of  arrangement  to  carry  it  into  effect. 
"  Hoxton  Academy,"  which  was  admirably  adapted  to 
the  purposes  of  the  Institution,  was  secured  imme- 
diately after  the  adjournment  of  the  Conference,  and 
was  fitted  up  with  all  convenient  speed.  The  Cen- 
tenary Committee  pledged  the  Institution,  in  1838, 
£27,500 — one  hundred  and  thirty-seven  thousand  five 
hundred  dollars.  It  was  soon  divided  into  two  branches, 
and  imposing  buildings  were  erected  for  its  accom- 
modation in  the  North,  at  Didsbury,  near  Manchester, 
and  in  the  South,  at  Richmond,  near  London.  A 
third  branch  has  recently  been  added  at  Birmingham, 
near  Bristol. 

The  views  of  Mr.  "Wesley  on  leading  subjects  were 
no  secrets  to  Bishop  Asbury:  he  thoroughly  under- 
stood them,  and  was  in  full  sympathy  with  them.  The 
deep  interest  taken  by  this  devoted  man  in  the  subject 
of  the  religious  education  of  children  was  perfectly 


554  History  of  Methodism 

apparent  throughout  his  whole  life.  His  journal 
abounds  with  notices  of  his  having  often  preached  on 
the  subject,  and  shows  the  earnest  solicitude  which 
characterized  all  his  labors  in  this  department  of 
Christian  effort.  Like  a  true  philosopher,  he  knew  that 
the  hope  of  the  country  depended  upon  the  proper  edu- 
cation of  the  young,  and  like  a  wise  master-builder  in 
the  erection  of  the  Christian  edifice,  he  was  fully  im- 
pressed with  the  fact  that  the  hope  of  the  Church,  as 
it  regarded  its  symmetry,  beauty,  and  strength,  de- 
pended on  the  rising  generation.  Accordingly  he  had 
incorporated  in  1784  in  the  section  of  the  Discipline 
which  defined  the  duties  of  ministers  of  the  gospel, 
"  5.  Preach  expressly  on  education."  As  early  as  1780 
at  the  house  of  Mr.  Bustion,  a  principal  member  in 
the  Roanoke  Circuit  in  North  Carolina,  at  that  time 
served  by  John  Dickins,  he  invoked  the  counsel  and  aid 
of  the  latter  in  perfecting  and  carrying  out  his  plans. 
Mr.  Dickins  was  educated  at  Eton  College  in  England, 
and  was  held  in  great  esteem  by  the  bishop,  who  de- 
scribes him  as  "  a  man  of  great  piety,  great  skill  in 
learning,  drinks  in  Greek  and  Latin  swiftly;  yet  prays 
much,  and  walks  close  with  God." 

Monday,  June  19.  Eose  about  five  o'clock.  Brother  Dickins 
drew  the  subscription  for  a  Kingswood  School  in  America ;  this  is 
what  came  out  a  college  in  the  subscription  printed  by  Dr.  Coke. 
Gabriel  Long  and  Brother  Bustion  were  the  first  subscribers,  which 
I  hope  will  be  for  the  glory  of  God  and  good  of  thousands. 

His  system  embraced  a  central  institution  with  a 
school  or  college  for  each  district  or  Conference  (for 
the  terms  were  then  synonymous)  throughout  the 
Connection.  This  system  was  indorsed  by  Dr.  Coke 
without  essential  change;  and  after  a  careful  inspec- 
tion, he   selected  a  site   for   Cokesbury  College  (so 


In  South  Caeolixa.  555 

called  because  Dr.  Coke  united  with  him  in  hearty 
cooperation  in  the  enterprise)  in  the  town  of  Abing- 
don, about  twenty-five  miles  distant  from  the  city  of 
Baltimore.  The  spot  commanded  a  magnificent  view 
extending  for  twenty  and  even  fifty  miles.  The  valley 
of  the  Susquehanna  spread  out  in  beauty  on  either 
siite  of  the  river,  forming  a  most  charming  landscape. 
In  t tie  distance  was  to  be  seen  the  broad  and  beautiful 
bay  of  the  Chesapeake  stretching  away  as  far  as  the 
eye  could  reach.  The  eminence  upon  which  it  was 
proposed  to  erect  the  college  buildings  seemed  to  have 
been  formed  by  the  God  of  nature  as  a  place  specially 
prepared  for  a  temple  of  science.  On  Sabbath,  the 
5th  of  June,  1785,  a  large  concourse  of  people  were 
asseml  led  to  witness  the  ceremony  of  laying  the  corner- 
stone of  the  college.  Attired  in  his  long  silk  gown 
and  with  flowing  bands,  the  pioneer  bishop  of  America 
took  his  position  on  the  walls  of  the  college  and  an- 
nounced for  his  text  Ps.  lxxviii.  5-7:  "For  he  es- 
tablished a  testimony  in  Jacob,  and  appointed  a  law 
in  Israel,  which  he  commanded  our  fathers,  that  they 
should  make  them  known  to  their  children:  that  the 
generation  to  come  might  know  them,  even  the  children 
which  should  be  born;  who  should  arise  and  declare 
them  to  their  children :  that  they  might  set  their  hope 
in  God,  and  not  forget  the  works  of  God,  but  keep  his 
commandments." 

The  Spirit  of  the  Lord  was  with  him  as  with  Elijah 
at  the  school  of  the  prophets  at  Bethel.  As  he  dwelt 
upon  the  importance  of  a  thorough  Christian  edu- 
cation, and  looked  forward  to  the  effects  which  would 
result  to  the  generations  to  come  from  the  streams 
which  should  issue  from  this  opening  fountain  of 
sanctified  learning,  his  soul  enlarged  and  swelled  with 


55G  History  of  Methodism 

rapturous  emotions.  In  pursuance  of  his  general 
plan  as  an  integral  part  of  the  system,  he  originated 
the  Mount  Bethel  Academy,  in  Newberry  District,  in 
South  Carolina.  The  immediate  section  of  country 
in  which  it  was  located  was  peopled  by  emigrants  from 
Virginia,  among  whom  may  be  mentioned  as  perma- 
nent the  Finches,  the  Crenshaws,  the  Malones,  and 
others.  They  had  become  Methodists  in  their  native 
State,  and  when  the  subject  of  the  school  was  proposed 
by  Bishop  Asbury  they  entered  heartily  and  with  lib- 
eral subscriptions  into  the  project.  Edward  Finch 
gave  thirty  acres  of  land  as  a  site  for  the  institution. 

Thursday,  March  7,  1793.  Preached  at  Finch's.  I  consulted 
the  minds  of  our  brethren  about  building  a  house  for  Conference, 
preaching,  and  a  district  school ;  but  I  have  no  ground  to  believe 
that  our  well-laid  plan  will  be  executed — our  preachers  are  un- 
skillful and  our  friends  have  little  money. 

On  the  following  Saturday,  9th,  Bishop  Asbury 
preached  in  an  open  meeting-house  near  Union  Court- 
house, and  observes  :  "  We  were  closely  employed  in 
writing  subscriptions  for  the  district  school,  and  copies 
of  the  constitutions."  The  buildings  were  commenced 
this  year,  but  for  the  want  of  the  necessary  funds 
were  not  completed  in  time  for  the  united  session  of 
the  South  Carolina  and  Georgia  Conferences  in  1794. 
They  were  finished,  however,  during  this  year,  and 
were  formally  dedicated  by  Bishop  Asbury  on  his 
next  annual  visit,  March  20,  1795,  with  a  sermon 
from  1  Thess.  v.  16:  "Rejoice  evermore."  On  the 
succeeding  Sabbath  he  preached  again,  and  held  a 
love-feast  which  proved  to  be  a  blessed  season  of  spir- 
itual refreshing.  The  school  was  for  six  years  under 
the  rectorship  of  Rev.  Mark  Moore,  a  man  eminently 
qualified  for  the  post,  assisted  by  two  other  teachers, 


In  South  Carolina.  557 

Messrs.  Smith  and  Hammond.  At  the  close  of  this 
term  of  service,  Mr.  Moore  resigned  and  took  charge 
of  a  school  in  Columbia,  where,  by  his  influence  and 
preaching  ability,  which  was  of  the  first  order,  he 
materially  aided  in  the  permanent  establishment  of 
Methodism  in  that  city.  On  the  retirement  of  Mr. 
Moore,  Mr.  Hammond,  father  of  ex-Governor  Ham- 
mond, took  charge  of  the  school,  and  taught  it  with 
signal  ability  for  many  years.  Mount  Bethel  and 
Willington  Academy  (in  Aobeville  District,  under  the 
control  of  the  celebrated  Dr.  Waddell)  were  the  only 
schools  of  high  grade  for  a  number  of  years  in  the 
interior  of  the  State,  and  did  much  in  the  educational 
training  of  the  young  men  of  South  Carolina.  •  Mount 
Bethel  was  largely  patronized,  and  had  from  time  to 
time  students  from  Georgia  and  North  Carolina.  A 
number  of  the  leading  men  in  South  Carolina,  in  sub- 
sequent years,  were  prepared  for  college  at  Mount 
Bethel,  among  whom  were  Hon.  John  Caldwell  and 
Chancellor  James  J.  Caldwell,  of  Newberry  District, 
Judge  Earle,  the  first  ex-Governor  Manning,  Will- 
iam and  Wesley  Harper,  sons  of  Rev.  John  Harper 
of  the  South  Carolina  Conference.  The  first  and 
second  classes  which  were  graduated  in  the  South 
Carolina  College  received  their  preparatory  training 
here.  Wesley  Harper  was  graduated  in  the  second 
class  of  the  college,  and  died  soon  after.  William 
Harper  was  graduated  in  the  third  class  in  1808, 
and  subsequently  became,  as  is  well  known,  one  of 
the  first  jurists  in  the  country.  The  main  building 
of  this  academy  was  twenty  by  forty  feet,  divided 
by  a  partition,  with  chimneys  at  each  end,  constructed 
of  rough  unhewn  stone.  The  up-stairs  was  used  as 
lodgings  for  the  students.     Several  comfortable  cabins 


558  History  of  Methodism 

were  also  built,  and  served  as  residences  of  the  teach 
ers  and  as  boarding-houses.     About  a  hundred  yard: 
distant,  at  the  foot  of  a  hill,  ran  a  bold  spring  of  pure 
cold  water  of  sufficient  volume  to  supply  all  the  wants 
of  the  resident  population. 

The  academy  was  built  and  sustained  by  annual 
collections,  in  aid  of  which  Bishop  Asbury  preached 
sermons  and  sent  out  written  appeals.  The  salary  of 
the  rector  (three  hundred  dollars)  was  pledged  and 
raised  by  the  South  Carolina  Conference.  Of  this 
monument  of  the  bishop's  zeal  nothing  scarcely  re- 
mains. All  the  buildings  have  been  pulled  down, 
and  the  place  much  altered  in  its  appearance,  and  the 
traveler  .who  might  now  visit  it  would  hardly  conceive 
its  former  glory  and  usefulness.  Nothing  now  re- 
mains to  mark  the  spot  except  the  chimneys  of  Father 
Finch's  house,' which  yet  stand  as- solitary  sentinels 
over  this  classic  ground.  Near  by  is  a  large  grave- 
yard, in  which  many  of  the  original  settlers  and  some 
of  the  students  quietly  sleep  in  death.  Here,  too,  lie 
in  modest  seclusion  the  mortal  remains  of  the  Rev. 
John  Harper.  A  rude  stone  some  six  or  eight  inches 
above  ground,  bearing  the  letters  "J.  H.,"  marks  his 
grave.  Mr.  Harper  was  an  Englishman,  and  came  to 
tins  country  with  Dr.  Coke  and  Mr.  Brazier.  He 
had  been  for  some  time  a  preacher,  and  when  he  ar- 
rived in  America  he  entered  the  regular  itinerant  min- 
istry. Bishop  Asbury  continued  annually  to  visit 
Mount  Bethel  Academy  until  the  year  1815,  when  old 
age  and  increasing  infirmities  contracted  the  field  of 
his  labors.  After  years  of  prosperity  and  usefulness, 
it  began  to  decline,  and  finally  ceased  to  exist  about 
the  year  1820,  when  it  was  superseded  by  the  "Tab- 
ernacle Academy,"  made  immortal  as  the  scene  of  the 


Tx  South  Carolina.  559 

conversion  and  labors  of  the  great  Stephen  Olin. 
Some  years  afterward  "Mount  Ariel  Academy  "  was 
established,  and  became  the  germ  of  the  "  Cokes- 
bury  Conference  School."  which  was  opened  for  stu- 
dents in  1835. 

In  January,  1832,  the  South  Carolina  Conference 
became  a  joint  participant  with  the  Virginia  Confer- 
ence in  Randolph-Macon  College,  by  the  adoption  of 
the  following  resolutions: 

1.  Resolved,  That  the  establishment  of  a  well-endowed  college, 
purely  literary  and  scientific,  in  a  desirable  place  in  the  Southern 
Atlantic  States,  and  under  the  direction  and  control  of  a  Faculty 
and. Board  of  Trustees,  consisting,  and  perpetually  to  consist,  of 
the  members  and  friends  of  our  Church,  is  an  object  of  the  first  im- 
portance, vitally  interesting  to  our  Zion,  and  deserving  of  the  best 
wishes  and  assistance  of  all  our  friends. 

2.  Resolved,  That  the  Randolph-Macon  College,  of  Mecklenburg, 
Virginia,  instituted  under  an  ample  charter  from  the  State  by  the 
Virginia  Conference,  and  now  opened  under  the  auspices  of  that 
Conference,  possesses  every  reasonable  prospect  of  soon  becoming, 
in  all  respects,  what  the  friends  of  religion  and  literature,  and  those 
of  our  own  Church  in  particular,  could  desire,  and  is  entitled  to, 
and  ought  to  receive,  the  preference  and  patronage  of  this  Confer- 
ence. 

3.  Resolved,  That  we  do  earnestly  recommend  the  Randolph- 
Macon  College  to  all  our  brethren  and  friends  of  the  South  Caro- 
lina Conference  district,  and  will  cordially  receive  an  agent,  and 
second  his  efforts  when  such  a  one  shall  be  sent  to  solicit  pecuniary 
aid  for  the  college. 

4.  Resolved,  That  we  accept  of  a  share  in  the  supervision  of  the 
college,  as  proposed  by  the  Board  of  Trustees,  and  nominate  six 
suitable  persons  (of  the  ministry  or  membership  of  the  Church,  in- 
differently) within  our  Conference  limits  to  be  elected  into  the 
Board  of  Trustees  in  our  behalf. 

Agreeably  to  the  last  resolution,  the  following  breth- 
ren were  nominated  by  the  Conference  as  trustees,  on 
its  part,  of  the  college,  viz.:    Col.  Thomas  Williams, 


500  History  of  Methodism 

Major  Alexander  Speer,  Rev.  William  Capers,  Eev. 
William  M.  Kennedy,  Eev.  William  M.  Wightman, 
and  Eev.  William  H.  Ellison. 

In  February,  1834,  the  third  and  fonrth  resolutions 
were  substituted  by  the  following: 

3.  Resolved,  That  this  Conference  will  undertake  to  raise  forth- 
with the  sum  of  twenty  thousand  dollars  to  endow  a  professorship 
in  the  Randolph-Macon  College,  to  be  denominated  the  "Asbury 
Professorship  of  Moral  Science  ; "  'provided,  that  in  consideration  of 
such  endowment  this  Conference  shall  be  forever  entitled  to  the 
tuition  of  five  students,  whom  it  may  nominate,  free  of  all  charge 
for  tuition. 

4.  Resolved,  That  the  bishop  presiding  be  requested  to  appoint 
a  suitable  agent  to  take  up  subscriptions  for  the  above  purpose 
within  the  bounds  of  the  Conference. 

At  the  Conference  of  1833,  the  following  action 
was  taken  in  relation  to  a  grammar  school: 

Resolved,  That  a  committee  of  five  be  appointed  to  inquire  after 
the  most  eligible  site  within  the  limits  of  this  Conference  district 
for  a  school,  or  an  academy,  under  the  direction  of  the  Conference, 
where  children  and  youth  may  be  advantageously  prepared  to  enter 
the  Randolph-Macon  or  any  other  college;  and  that  said  committee 
report  at  the  next  session  of  the  Conference. 

Under  this  resolution,  the  five  presiding  elders, 
Henry  Bass,  Malcom  McPherson,  William  M.  Ken- 
nedy, Nicholas  Talley,  and  Hartwell  Spain,  were  ap- 
pointed the  committee. 

In  1834  the  committee  reported  the  following  reso- 
lutions, which,  on  motion,  were  unanimously  adopted 
by  the  Conference: 

1.  Resolved,  That  whereas  we  are  informed,  through  our  es- 
teemed Brother  McPherson,  that  the  inhabitants  of  Mount  Ariel 
and  its  vicinity  have  agreed  to  give  at  least  six  thousand  dollars, 
including  the  two  academies  at  that  place  and  lands  connected  with 
them,  provided  the  Conference  will  locate  its  school  at  that  place 
we  therefore  recommend  to  this  Conference  that  as  soon  as  said 


In  South  Carolina.  561 

amount,  or  more,  shall  be  made  sure  to  such  trustees  as  shall  be  ap- 
pointed for  said  institution,  then,  and  on  that  condition,  we  select 
Mount  Ariel  as  a  suitable  site  for  a  Conference  school,  to  be  con- 
ducted on  the  manual  labor  system,  preparatory  to  Randolph-Macon 
or  any  other  college,  and  to  be  named  "The  Dougherty  Manual 
Labor  School  of  the  South  Carolina  Conference." 

2.  Resolved,  That  an  Executive  Committee  of  seven  be  appointed, 
who  shall  be  members  of  this  Conference,  and  act  as  a  Board  of 
Trustees  for  this  school ;  and  further,  that  this  committee  be  em- 
powered, and  they  are  hereby  empowered  and  instructed,  to  elect 
four  lay  members  of  our  Church  in  the  vicinity  of  the  school,  the 
whole  of  whom  shall  constitute  a  Board  of  Trustees  for  the  acad- 
emy, with  power  to  fill  any  vacancy  or  vacancies  that  may  occur 
in  the  board  during  the  recess  of  the  Annual  Conference. 

3.  Resolved,  That  the  Board  of  Trustees  meet  on ,  at 

Mount  Ariel,  and  make  arrangements  for  the  erection  of  suitable 
buildings,  the  purchase  of  lands,  etc.,  so  as  that  the  academies  be 
ready  to  go  into  operation  on  the  1st  January,  1835. 

4.  Resolved,  That  the  agent  employed  in  behalf  of  the  Randolph- 
Macon  College,  together  with  the  presiding  elders  of  the  several 
districts,  be,  and  they  hereby  are,  authorized  to  raise  contributions 
and  make  collections  in  behalf  of  the  Conference  seminary  through- 
out our  boundaries,  and  otherwise  forward  its  interests  as  they  may 
be  able. 

Under  the  second  resolution  the  following  members 
of  the  Conference,  with  four  laymen,  were  appointed 
as  a  Board  of  Trustees:  William  Capers,  William  M. 
Kennedy,  Malcom  McPherson,  William  M.  Wight- 
man,  James  Dannelly,  Bond  English,  and  Nicholas 
Talley.  Laymen:  Francis  Connor,  James  Shackelford, 
Thomas  W.  Williams,  and  George  W.  Hodges. 

In  1835  the  Conference  issued  the  following  address 
on  the  subject  of  education: 

The  South  Carolina  Conference  earnestly  invites  the  attention  of 
the  members  and  friends  of  the  Church  of  this  Conference  district 
to  the  claims  of  education. 

There  is  no  question  anywhere  as  to  the  importance  of  educa- 
tion, considered  in  general.  But  the  subject  of  concern  is  as  to  the 
hind  of  education — its  being  moral  as  well  as  intellectual,  and  the 
36 


562  History  of  Methodism 

guardianship  and  discipline  with  which  it  should  he  furnished.  Wi 
hold  that  religious  instruction  forms  the  proper  basis  of  education, 
and  should  he  interwoven  with  whatever  is  afforded  for  the  improve 
ment  of  youth.  Education  is  for  use — for  its  effect  in  fitting  the  ed 
ucated  to  fulfill  the  duties  of  life.  Rightly  considered,  and  could  i\ 
be  fully  carried  out,  it  should  imply  the  training  and  preparing  the 
rising  generation  to  act  each  his  part  to  the  best  of  his  capacity  in 
mature  life.  But  how  shall  this  be  attained  without  the  full  force 
of  moral  principle?  And  whither  shall  we  look  for  this  indispen- 
sable qualification  but  to  the  Bible?  The  Bible,  then,  as  the  text- 
book of  duty  both  toward  God  and  man,  and  for  its  awful  sanctions 
and  inspiring  motives,  Ave  regard  to  be  of  paramount  importance  in 
any  wise  system  of  scholastic  education.  But  is  it  not  painfully 
notorious  that  in  most  of  the  schools  of  our  country  this  Book  of 
books  is  almost  wholly  overlooked,  and  in  some  designedly  set 
aside  ?  What  consequences  to  our  children  may  we  not  apprehend 
from  having  them  thus  educated? 

We  rejoice  to  know  that  this  vital  interest  has  not  escaped  the 
observation  of  considerate  men  generally.  We  are  exceeding- 
glad  of  the  pains  beginning  to  be  taken  by  different  denominations 
to  bring  education  back  to  sound  Christian  principles.  We  may 
not,  we  cannot,  linger  behind  all  others.  Many  thousands,  espe- 
cially in  the  South,  have  strong  claims  on  us,  especially  as  a 
Church.  Our  itinerant  ministry  has  carried  the  gospel  far  and  near 
through  the  land.  The  poor,  especially,  have  received  it.  Re- 
ligion has  increased  their  store  of  temporal  good,  improved  their 
taste,  and  quickened  their  desires  after  knowledge  and  learning; 
and  now  they  cry  to  the  Church  to  furnish  their  children  with  the 
elements  of  a  sound  moral  and  intellectual  education.  We  echo  it 
back  to  you.  We  cry  not  for  ourselves,  not  for  peculiar  benefits  to 
the  children  of  preachers,  but  for  all,  and  all  alike.  We  cannot 
but  feel  our  obligation  in  this  matter.  If  it  is  important  to  have 
Christian  principles  blended  with  literary  instruction  in  schools,  we 
owe  it  to  our  common  Christianity  to  institute  and  patronize  such 
schools.  If  the  wants  of  the  Methodist  people  challenge  our  re- 
gard (as  they  imperatively  do),  we  owe  it  to  them  as  Methodists  to 
see  to  the  education  of  their  children,  and  not  leave  them  to  be 
turned  over  into  other  hands.  We  may  not  be  excused  for  imagi- 
nary difficulties ;  nor  may  even  such  as  are  real  hinder  us  from  an 
attempt. 

Urged  by  such  considerations  as  the  foregoing,  and  believing  we 


In  South  Carolina.  563 

might  rely  on  your  support,  the  Conference  has  resolved  on  the 
establishment  of  a  school  at  Cokesbury  (lately  called  Mount  Ariel), 
to  be  conducted,  as  soon  as  practicable,  on  the  plan  of  associating 
manual  labor  with  scholastic  studies.  The  Board  of  Trustees  have 
contracted  for  the  building  of  suitable  houses,  both  for  lodging  and 
tuition,  which  we  hope  will  be  fit  for  occupancy  in  January  next; 
and  meanwhile  a  school  of  the  usual  kind,  and  deserving  your  re- 
gard, is  in  operation  there. 

At  the  unanimous  request  of  the  Conference,  the  bishop  has  ap- 
pointed an  agent  (our  esteemed  brother  Eev.  Samuel  W.  Capers)  to 
travel  at  large  among  you,  to  represent  our  views  and  serve  our 
wishes  in  this  matter.  To  him  Ave  refer  you  for  further  informa- 
tion ;  and  we  bespeak  for  him  your  prompt  and  liberal  support  of 
the  cause  in  which  he  is  employed. 

The  Cokesbury  School  still  continues  in  successful 
oTjeration,  and  has  always  maintained  a  high  reputa- 
tion for  scholarship.  It  received  an  endowment  of 
fifteen  thousand  dollars,  the  munificent  gift  of  George 
Holloway,  the  proceeds  of  which  were  annually  ap- 
propriated to  the  education  of  the  sons  of  the  de- 
ceased, superannuated,  and  effective  ministers  of  the 
South  Carolina  Conference.  It  is  worthy  of  honor- 
able mention  that  about  fifty  effective  ministers  of 
the  Conference  have  received  their  literary  education 
in  this  institution.  Few  high-schools  have  as  many 
strong  claims  on  the  public  favor.  Its  location  in  a 
beautiful  and  healthy  village,  its  freedom  from  sur- 
rounding temptations  to  vice,  its  readiness  of  access, 
its  numerous  and  widely  scattered  alumni,  and  the 
long  period  of  its  existence,  dignified  and  rendered 
venerable  by  many  noble  memories,  are  favoring  cir- 
cumstances of  a  high  order  that  very  rarely  concur 
for  the  prosperity  of  a  single  school. 

Wofford  College  was  named  for  the  Eev.  Benjamin 
Wofford,  who  gave  by  will  one  hundred  thousand  dol- 
lars "  for  the  purpose  of  establishing  and  endowing  a 


564  History  of  Methodism 

college  for  literary,  classical,  and  scientific  education, 
to  be  located  in  his  native  district,  and  to  be  under 
the  control  and  management  of  the  Conference  of  the 
Methodist  Episcopal  Church  of  his  native  State. 

His  death  was  announced  in  the  Spartan,  under 
date  of  Thursday,  December  5,  1850,  in  the  following 
words : 

This  venerable  minister  and  worthy  gentleman  departed  this  life 
on  Monday  morning  last,  at  half-past  six  o'clock.  It  was  his  lot  to 
pass  through  a  protracted  and  painful  affliction ;  but  a  strong  and 
abiding  faith  in  the  merits  of  Christ,  the  consciousness  of  good  in- 
tentions, and  a  strong  desire  he  ever  entertained  to  be  useful  to  his 
fellow-man  in  discharging  the  duties  of  a  Christian,  strengthened 
him  for  the  approaching  conflict,  and  enabled  him  in  the  last  strug- 
gle of  life  to  resign  his  spirit  with  meekness  and  composure  into  the 
hands  of  Him  who  gave  it.  Mr.  Wofford  expressed  to  the  last  an 
entire  resignation  to  the  will  of  God,  and  only  regretted  that  his  life 
had  not  been  a  closer  walk,  and  a  deeper  love  for  the  sacred  obliga- 
tions of  our  holy  religion.  He  entertained  no  fears  of  his  accept- 
ance with  his  Maker  through  the  atonement  of  the  Eedeemer,  and 
frequently  rejoiced  with  his  Christian  friends  who  visited  him  dur- 
ing his  sickness.  He  has  been  a  minister  of  the  Methodist  Episco- 
pal Church  nearly  a  half  century.  He  possessed  a  strong  and  active 
mind,  imbued  with  plain  republican  principles  and  a  prudent  firm- 
ness and  ardor  for  the  rights  and  honor  of  his  native  State.  His 
hospitality  is  known  and  remembered  by  thousands.  His  last  will 
and  testament  wTill  prove  a  sufficient  memorial  of  his  affection  and 
devotion  to  the  Church  of  which  he  was  a  member.  By  industry, 
economy,  and  much  care  through  life,  Mr.  Wofford  accumulated  a 
very  large  fortune,  the  greater  part  of  which  he  has  devised  for  the 
establishment  of  a  college  in  Spartanburg,  to  be  under  the  direction 
of  the  South  Carolina  Conference  of  the  Methodist  Episcopal  Church, 
South.  When  the  facts  are  all  known,  as  we  are  informed,  it  will 
be  found  that  this  venerable  gentleman  has  made  one  of  the  most 
magnificent  bequests  ever  made  in  South  Carolina.  The  garnered 
fruits  of  a  long  and  busy  life  he  has  thus  nobly  devoted  to  religion 
and  science,  that  the  present  generation  and  those  which  follow  may 
reap  the  substantial  and  lasting  advantages  of  his  large  bounty. 

His  remains  were  conveyed  to  the  burial-place  of  his  former  res- 


Lv  South  Carolina.  565 

idence,  near  Chapel,  and  now  rest  in  peace  by  the  side  of  Mrs.  Anna 
Wofford,  the  partner  of  his  youth  and  the  sharer  of  his  affections. 

Extract  from  the  Will  of  the  Rev.  Benjamin  Wofford, 
Deceased. 

Item  26.  For  the  purpose  of  establishing  and  endowing  a  college 
for  literary,  classical,  and  scientific  education,  to  be  located  in  my 
native  district,  Spartanburg,  and  to  be  under  the  control  and  man- 
agement of  the  Conference  of  the  Methodist  Episcopal  Church  of 
my  native  State,  South  Carolina,  I  order  and  direct  my  executor, 
hereinafter  named,  to  pay  over,  transfer,  and  deliver  fifty  thousand 
dollars  to  the  Rev.  W.  M.  Wightman,  H.  Bass,  W.  A.  Game  well,  J. 
H.  Wheeler,  W.  Barringer,  H.  A.  C.  Walker,  John  Porter,  David 
Derrick,  Major  Harvey  Wofford,  H.  H.  Thomson,  Joseph  W.  Tuck- 
er, Clough  Beard,  and  Dr.  Benjamin  Wofford,  or  to  the  survivor  or 
survivors  of  them,  in  whom  I  vest  the  said  sum  of  fifty  thousand  dol- 
lars, with  none  other  than  a  fiduciary  estate  in  trust,  nevertheless, 
to,  for,  and  upon  the  uses,  interests,  and  purposes  hereinafter  ex- 
pressed and  directed  of  and  concerning  the  same : 

In  trust,  1st.  To  purchase  a  tract  or  tracts  of  land  in  the  District 
of  Spartanburg,  and  State  of  South  Carolina,  which  they,  or  the  sur- 
vivors or  survivor  of  them,  shall  deem  a  suitable  site  or  location  for 
college-buildings,  and  to  erect  such  college-buildings,  professors' 
houses,  and  other  offices  and  buildings  thereon  as  they,  or  the  sur- 
vivors or  survivor  of  them,  deem  expedient ;  that  they  purchase  the 
land  and  erect  the  said  buildings  as  soon  as  the  same  can  be  done 
with  proper  economy. 

2d.  That  after  the  purchase  of  such  land,  and  the  erection  of  such 
buildings,  the  said  Rev.  W.  M.  Wightman,  H.  Bass,  W.  A.  Game- 
well,  J.  H.  Wheeler,  W.  Barringer,  H.  A.  C.  Walker,  John  Porter, 
David  Derrick,  Major  Harvey  Wofford,  H.  H.  Thomson,  Joseph  W. 
Tucker,  Clough  Beard,  and  Dr.  Benjamin  Wofford,  they,  or  the 
survivors  or  survivor  of  them,  shall  transfer  and  convey  the  whole 
of  said  estate  of  land  and  buildings  heretofore  especially  intrusted 
to  and  vested  in  them  in  trust  aforesaid,  to  a  board  of  trustees,  con- 
sisting of  thirteen  persons,  to  be  appointed  once  in  every  two  years 
by  the  Conference  of  the  Methodist  Episcopal  Church,  South,  of  the 
State  of  South  Carolina,  and  their  successors,  in  trust  always  for  the 
uses  and  purposes  of  a  college,  free  from  all  debts  and  contracts  of 
any  board  of  trustees  to  be  appointed  as  aforesaid,  and  free  from  all 
power  of  disposing  and  conveying  away  the  same  by  the  said  trustees 


5G6  History  of  Methodism 

After  the  land  and  the  buildings  erected  hy  the  said  Rev.  W.  M. 
Wightraan,  H.  Bass,  W.  A.  Gamewell,  J.  H.  Wheeler,  W.  Barrin- 
ger,  H.  A.  C.  "Walker,  John  Porter,  David  Derrick,  Major  Harvey 
Wofford,  H.  H.  Thomson,  Joseph  W.  Tucker,  Clough  Beard,  and 
Dr.  Benjamin  Wofford,  by  them,  or  their  survivors  or  survivor,  as 
above  specified,  and  the  Conference  of  the  Methodist  Episcopal 
Church  of  the  State  of  South  Carolina  has  appointed  the  thirteen 
trustees  as  above  directed,  and  W.  M.  Wightman,  H.  Bass,  W.  A. 
Gamewell,  J.  H.  Wheeler,  W.  Barrin'ger,  H.  A.  C.  Walker,  John 
Porter,  David  Derrick,  Major  Harvey  Wofford,  H.  H.  Thomson, 
Joseph  W.  Tucker,  Clough  Beard,  and  Dr.  Benjamin  Wofford,  they 
or  their  survivors  or  survivor,  have  conveyed  and  transferred  the 
college-land  and  buildings  in  trust  to  the  said  trustees  as  aforesaid — 
then  I  order  and  direct  my  executor  to  this  will  to  pay  over,  trans- 
fer, and  deliver  fifty  thousand  dollars  unto  the  trustees  appointed 
by  the  aforesaid  Conference,  in  whom  and  their  successors  I  vest  the 
said  property  and  estate,  with  none  other  than  a  fiduciary  estate,  in 
trust,  nevertheless,  to,  for,  and  upon  the  uses,  and  interests,  and  pur- 
poses hereinafter  expressed  of  and  concerning  the  same;  in  trust 
always  to  appropriate  only  the  annual  interest  or  dividend  thereof 
to  establishing,  endowing,  and  sustaining  said  college,  taking  espe- 
cial care  that  no  part  of  the  principal  shall  at  any  time,  or  on  any 
account,  be  used  or  expended  ;  and  the  said  trustees,  when  appointed 
as  herein  directed,  are  hereby  vested  with  all  rights  and  powers  nec- 
essary for  the  government,  control,  management,  and  discipline  of 
the  said  college,  for  the  election  of  such  president,  professors,  and 
officers,  for  such  periods  as  they  shall  deem  proper,  provided  they 
shall  not  elect  any  officers  for  a  longer  time  than  four  years;  also, 
they  are  hereby  vested  with  full  power  for  the  appropriation  of  the 
funds  at  their  disposal,  as  above  specified,  allowing  such  salaries  and 
expenditures  as  maybe  requisite  and  expedient,  an  itemized  account 
of  which  shall  be  annually  transmitted  to  the  aforesaid  Conference 
for  its  inspection  and  examination  ;  also,  they  are  invested  with  full 
power  for  establishing  of  such  by-laws,  rules,  and  regulations  as  the 
welfare  and  interest  of  the  institution  may  require. 

Item  27.  Should  it  turn  out  that  the  fifty  thousand  dollars  de- 
vised by  me  to  buy  college-lands  and  erect  college-buildings  should 
not  be  all  expended  for  that  purpose  by  those  to  whom  I  have  in- 
trusted to  expend  the  same,  then  they  are  to  transfer  the  balance,  if 
any,  to  the  trustees  to  be  appointed  by  the  aforesaid  Conference,  and 
the  fund  to  be  received  by  them  upon  the  same  terms  and  condi- 


In  South  Carolina.  567 

lions  as  that  heretofore  devised  to  them  ;  should  it  turn  out  that  my 
estate  is  not  sufficient  to  make  good  all  the  legacies  herein  be- 
queathed, I  hereby  declare  it  to  be  my  will  that  any  deficiency  to 
make  good  all  legacies  shall  be  taken  from  the  fifty  thousand  dollars 
which  I  have  willed  to  be  paid  over  to  the  trustees  of  the  aforesaid 
college. 

Charter  of  Wofford  College. 

1.  Be  it  enacted  by  the  Senate  and  House  of  Representatives  now  met 
and  sitting  in  General  Assembly,  and  by  authority  of  the  same,  That  Dr. 
W.  M.  Wightman,  H.  A.  C,  Walker,  W.  A.  Gamewell,  Charles 
Belts,  James  Stacy,  T.  E.  Walsh,  H.  H.  Durant,  A.  M.  Shipp,  J. 
Wofford  Tucker,  Simpson  Bobo,  Harvey  Wofford,  E.  C  Leitner, 
and  Clough  Beard,  and  their  successors  in  office,  be  and  they  are 
hereby  created  and  constituted  a  body  politic  and  corporate  by  the 
name  and  style  of  "  The  Trustees  of  Wofford  College,"  a  seminary 
of  learning  situated  in  the  town  of  Spartanburg,  in  the  State  of 
South  Carolina,  and  as  such,  and  by  the  said  name  of  the  Trustees 
of  Wofford  College,  shall  be  capable  and  liable  in  law  and  equity, 
to  sue  and  be  sued,  to  plead  and  to  be  impleaded,  to  use  a  common 
seal,  and  to  make  such  by-laws  and  rules  for  the  regulation  and  gov- 
ernment of  said  college  as  they  may  deem  necessary ;  provided,  said 
by-laws  and  rules  be  not  repugnant  to  the  Constitution  and  laws  of 
this  State,  or  of  the  United  States. 

2.  That  the  said  Board  of  Trustees  are  and  shall  be  authorized 
to  appoint  such  officers  as  they  may  think  necessary  and  proper  for 
the  organization  and  government  of  their  own  body,  and  also  all  the 
officers,  professors,  tutors,  and  instructors  of  and  in  said  college,  and 
to  remove  the  same  at  pleasure,  and  to  exercise  such  general  con- 
trol and  supervision  over  the  officers,  instructors,  affairs,  and  gov- 
ernment of  said  college  as  they  may  deem  advisable. 

3.  That  the  said  Board  of  Trustees  shall  have  power  and  author- 
ity to  confer  and  award  all  such  distinctions,  honors,  licenses,  and 
degrees  as  are  usually  conferred  and  awarded  in  colleges  and  uni- 
versities of  the  United  States. 

4.  That  the  said  trustees  and  their  successors  shall  have  and  hold 
all  the  estate,  property,  and  funds  now  belonging  to  said  college,  and 
all  property,  funds,  money  and  donations,  legacies  and  devises,  which 
may  hereafter  be  granted,  conveyed,  bequeathed,  and  devised  or 
given  to  said  college,  in  trust,  nevertheless,  for  the  use  and  ben- 
efit of  said  college.  And  the  said  trustees  shall  make  an  annual 
report  to  the  South  Carolina  Annual  Conference  of  all  moneys  re- 


568  History  of  Methodism 

ceived  and  expended  by  them  For  the  term  of  the  preceding  fiscal 
year. 

5.  That  the  said  trustees  shall  be  appointed  or  chosen  for  the 
term  of  two  years  by  the  South  Carolina  Annual  Conference,  row 
being  part  of  the  Methodist  Episcopal  Church,  South,  and  until  a 
new  election  shall  be  made  at  the  next  regular  meeting  of  said  Con- 
ference ;  and  said  Annual  Conference  shall  have  power  and  author- 
ity to  fill  all  vacancies  in  said  Board  of  Trustees  which  shall  occur 
by  death  or  otherwise,  which  appointment  so  made  shall  continue 
of  force  until  the  next  regular  meeting  of  said  Conference. 

6.  This  Act  shall  be  deemed  and  taken  as  a  public  act,  and  con- 
tinue in  force  for  the  term  of  twenty-one  years,  and  from  thence  un- 
til the  adjournment  of  the  next  session  of  the  General  Assembly 
thereafter. 

In  the  Senate  House,  the  16th  day  of  December,  in  the  year  of 
our  Lord,  1851,  and  in  the  seventy-sixth  year  of  the  sovereignty  and 
independence  of  the  United  States  of  America. 

KOBEItT  F.  W.  Allston, 

President  Senate. 
James  Simons, 

Speaker  H.  R. 

The  trustees  held  their  first  meeting  to  organize 
under  the  charter,  at  Newberry  Court-house,  Novem- 
ber 24,  1853,  when  these  resolutions  were  adopted: 

Resolved,  That  the  faculty  of  the  college  consist  of  a  President 
who  shall  be  professor  of  moral  and  mental  science,  a  professor  of 
English  literature,  a  professor  of  the  Latin  and  Greek  languages,  a 
professor  of  mathematics,  and  a  professor  of  natural  science. 

Resolved  farther,  That  the  services  of  the  President,  and  the  pro- 
fessor of  ancient  languages,  and  the  professor  of  mathematics,  only 
be  put  in  requisition  during  the  first  scholastic  term. 

The  Eev.  W.  M.  Wightman,  D.D.,  was  at  the  same 
time  elected  President;  the  Kev.  Albert  M.  Shipp, 
A.M.,  Professor  of  English  Literature;  David  Dun- 
can, A.M.,  Professor  of  Ancient  Languages;  James 
H.  Carlisle,  A.M.,  Professor  of  Mathematics;  and 
Warren  DuPre,  A.M.,  Professor  of  Natural  Science. 

In  November,  1854,  the  Committee  on  Education, 


In  South  Carolina.  569 

made  to  the  South  Carolina  Conference  the  following 
report : 

On  the  first  of  August,  1854,  this  institution  commenced  its  regu- 
lar scholastic  exercises,  under  the  supervision  of  the  President  and 
Professors  Duncan  and  Carlisle.  A  freshman  and  sophomore  class 
of  (nine)  undergraduates  were  organized,  who  have  been  carried  on 
in  the  studies  of  the  course  marked  out  by  the  Board  of  Trustees. 
This  course  of  study  is  as  full  and  extensive  as  that  of  the  first-class 
of  American  colleges  ;  and,  in  addition  to  the  classical,  literary,  and 
scientific  curriculum  usually  embraced  in  a  liberal  education,  affords 
instruction  in  the  Hebrew,  German,  and  French  languages.  The 
professors  of  belles-lettres  and  chemistry  Avill  take  their  chairs  in  the 
institution  as  soon  as  the  progress  of  the  classes  now  organized 
makes  it  necessary.  The  President  has  been  requested  to  travel, 
during  the  ensuing  year,  as  extensively  as  his  other  duties  will  per- 
mit, and  bring  up  the  endowment  of  the  college  to  $120,000  by  the 
sale  of  scholarships.  These  are  offered  on  the  following  terms,  viz. : 
For  one  scholarship,  covering  the  tuition  of  four  years,  $100;  for  two 
scholarships,  embracing  the  tuition  of  ten  years,  $200  ;  and  for  five, 
embracing  thirty  years,  $500.  These  scholarships  are  transferable, 
and  will  be  available  to  purchasers  when  $50,000  are  secured  by  the 
sale  of  them. 

The  buildings  are  in  a  state  of  sufficient  forwardness  to  warrant 
the  expectation  of  their  completion  by  the  close  of  the  present  year. 
They  consist  of  a  large  and  elegant  college-edifice,  a  president's 
house,  and  houses  for  four  professors — all  designed  by  an  eminent 
architect  of  Charleston,  Mr.  E.  C.  Jones,  and  built  by  Messrs.  Clay- 
ton &  Burgess.  On  the  first  of  January,  1855,  the  Provisional  Board 
will  turn  over  to  the  Board  of  Trustees  appointed  by  the  South  Car- 
olina Conference,  the  entire  premises,  and  in  accordance  with  the 
provisions  of  the  will  of  the  founder,  the  executors  will  pay  to  the 
board  fifty  thousand  dollars  to  be  funded  by  them  for  the  support  of 
the  college.  This,  with  the  amount  appropriated  by  the  Conference 
from  the  Centenary  Education  Fund,  makes  the  permanent  endow- 
ment sixty  thousand  dollars. 

The  committee  take  great  pleasure  in  adding  that  the  munificent 
sum  of  five  thousand  dollars  has  been  recently  contributed  to  the 
funds  of  the  college  by  George  W.  Williams,  Esq.,  of  Charleston, 
with  the  intention  on  his  part  that  the  annual  interest  should  be  ap- 
propriated to  the  education  and  support  of  one  or  more  students,  to 


570  History  of  Methodism. 

be  selected  by  the  South  Carolina  Conference,  and  who  are  looking 
to  the  work  of  the  ministry.  The  committee  suggest  that  all  appli- 
cants should  be  required  to  present  to  the  Conference  a  recommen- 
dation from  a  Quarterly  Conference.  Believing  that  a  fund  having 
so  important  an  object  in  view  should  be  increased  without  delay, 
they  commend  this  interest  to  the  earnest  consideration  of  the  min- 
istry and  membership  of  the  Church ;  and  are  sure  that  the  admin- 
istration of  it  will  be  fully  and  faithfully  attended  to  by  the  trustees 
of  the  college. 

There  will  be  opened,  on  the  second  Wednesday  in  January  next, 
a  preparatory  school,  in  connection  with  the  college,  and  under  the 
general  supervision  of  the  Faculty. 

On  the  first  day  of  January,  1855,  the  buildings  be- 
ing completed,  the  amount  left  by  the  founder  of  the 
college  for  a  permanent  endowment,  $50,000,  was  paid 
over  to  the  Trustees  by  the  executors,  and  forthwith 
funded.  In  April  of  the  same  year  the  Treasurer 
of  the  incorporated  Conference  transferred  to  the 
Trustees  one-half  of  the  Centenary  Education  Fund, 
amounting  to  $11,000,  and  $85.50  on  account  of  in- 
terest. This  was  also  invested  and  added  to  the  en- 
dowment. The  college  had  also  the  Williams  Fund 
of  $5,000,  the  interest  of  which  was  to  be  applied  to 
the  support  and  education  of  two  beneficiaries  in  the 
Biblical  Department,  under  the  appointment  of  the 
Conference. 

The  second  scholastic  year  began  August  1,  1855, 
with  three  classes,  numbering  thirty-five  students. 
In  the  preparatory  school,  conducted  by  Mr.  Robert 
W.  Boyd,  there  were  thirty-six  students. 

Professor  Shipp  declined  his  appointment,  and  con- 
tinued in  the  duties  of  his  professorship  in  the  Uni- 
versity of  North  Carolina.  Professor  DuPre  was 
authorized  to  visit  institutions  of  learning  at  discre- 
tion, to  purchase  apparatus,  and  to  make  all  needed 
provision  for  his  department  of  instruction,  and  did 


In  South  Carolina,  571 

not,  therefore,  enter  upon  the  duties  of  his  chair  until 
1st  August,  1855. 

The  Eev.  Whitefoorcl  Smith,  D.D.,  was  elected  to 
fill  the  vacant  professorship  of  English  Literature  1st 
December,  1855. 

The  Eev.  W.  M.  Wightman,  D.D.,  resigned  the 
presidency  of  the  college  12th  July,  1859,  and  Rev. 
A.  M.  Shipp,  D.D.,  was  the  same  day  chosen  his  suc- 
cessor in  office. 

In  the  year  that  Wofford  College  was  opened  for 
the  reception  of  students,  the  subject  of  female  edu- 
cation came  to  be  viewed  by  the  Conference  as  of 
highest  importance.  The  Committee  on  Education, 
in  their  report  in  December,  1854,  say: 

The  movements  now  on  foot  show  that  although  the  Conference 
has  been  late  in  coming  into  this  field  it  means  to  make  up  by  future 
activity  for  past  delay. 

The  Carolina  Female  College,  located  in  Anson  county,  South 
Carolina,  has  been  in  successful  operation  for  the  last  four  years. 
As  a  Conference  institution  it  has  been  exerting  a  hallowed  influence 
upon  the  minds  and  hearts  of  the  young  ladies  who  have  been 
favored  with  its  instructions.  With  full  confidence  in  its  entire 
management,  it  is  commended  to  the  increased  attention  of  the 
ministers,  members,  and  friends  of  the  Church. 

According  to  the  instructions  given  at  the  last  Conference,  the 
Board  of  Commissioners  called  a  convention  of  the  friends  of  female 
education  early  in  the  year,  which  was  numerously  attended.  After 
mature  deliberation,  it  was  determined  that  two  female  colleges 
should  be  established  within  the  limits  of  the  State,  one-in  Columbia 
and  the  other  at  Spartanburg.  Judicious  building  committees  were 
appointed,  and  the  friends  of  these  respective  locations  have  been 
r  ressing  forward  their  interests.  In  Columbia  a  very  desirable  lot 
lias  been  purchased  on  Plain  street,  and  plans  for  buildings  suitable 
to  accommodate  two  hundred  students  have  been  obtained.  It  is 
judged  advisable,  however,  that  at  least  §30,000  should  be  obtained 
before  ground  is  broken.  The  appointment  of  an  agent  is  earnestly- 
asked  for  by  the  friends  of  this  enterprise,  and  the  Eev.  C.  Murchi 


572  History  of  Methodism 

At  Spartanburg,  twenty-three  acres  of  ground  have  been  given  for 
the  erection  of  a  female  college.  The  site  of  the  campus  lias  been 
selected,  lying  one-half  of  a  mile  west  of  the  campus  of  Wofford 
College.  A  very  advantageous  contract  has  been  made  with  Messrs. 
Clayton  &  Burgess,  and  two  professors'  houses  and  a  president's 
house,  all  of  brick,  are  in  process  of  completion.  This  institution  will 
be  ready  to  receive  students  at  farthest  by  the  middle  of  next  year. 

The  two  last-named  institutions  having  been  originated  by  the 
Conference,  it  is  recommended  that  the  remainder  of  the  Centenary 
Education  Fund,  amounting  to  §10,000,  be  divided  between  them. 

At  the  beautiful  and  growing  village  of  Lenoir,  Caldwell  county, 
North  Carolina,  a  female  college  has  been  projected,  and  $12,000 
subscribed  toward  the  enterprise.  This  establishment,  when  com- 
pleted, will  be  placed  under  the  control  of  the  Conference.  The 
committee  have  no  doubt  that  it  will  be  eminently  successful,  located 
as  it  is  in  the  midst  of  an  intelligent  and  thriving  population,  and 
in  sight  of  the  mountains. 

The  committee  refer  with  great  pleasure  to  the  energetic  measures 
which  have  been  taken  for  -the  erection  of  a  similar  institution  at 
Marion  Court-house— a  location  which  will  supply  the  wants  of  an 
important  section  of  the  Conference  district.  Upward  of  $20,000 
has  been  already  pledged  to  this  enterprise. 

In  December,  1860,  the  following  report  was  adopted 
by  the  Conference: 

The  agency  of  the  Church  in  the  establishment  of  institutions  for 
the  public  education  of  the  young  has  been  recognized  as  of  vital 
importance  to  her  interests  in  every  age  of  Christianity.  We  may, 
doubtless,  attribute  to  the  apostles  themselves  and  their  injunctions 
to  their  disciples  the  erection  of  academies,  in  which  instruction 
was  faithfully  given  in  the  different  branches,  both  of  human  learn- 
ing and  sacred  erudition.  St.  John  established  such,  a  school  at 
Ephesus,  and  one  of  the  same  nature  was  founded  by  Polycarp  at 
Smyrna.  St.  Mark  taught  at  Alexandria,  followed  by  Pantamus, 
Clemens  Alexandrinus,  Origen,  and  a  succession  of  learned  doctors, 
who  rendered  that  institution  famous  for  Christian  philosophy  and 
religious  knowledge.  Borne,  Antioch,  Cesarea,  Edessa,  and  other 
places,  also  had  their  schools  under  Church  supervision. 

From  the  time  of  Constantine  the  Great  (A.D.  306),  the  Chris- 
tians applied  themselves  with  more  zeal  and  diligence  to  the  study 


In  South  Carolina.  573 

of  philosophy  and  of  the  liberal  arts  than  they  had  formerly  done, 
justly  apprehending  that  the  truth  might  suffer  if  the  Christian 
youth,  for  want  of  proper  masters  and  instructors  of  their  own  re- 
ligion, should  have  recourse  for  their  education  to  the  schools  of 
the  pagan  philosophers  and  rhetoricians,  and  very  properly  suppos- 
ing that  to  encourage  a  taste  for  the  sciences,  and  to  excite  and 
maintain  a  spirit  of  literary  emulation  among  the  professors  of 
Christianity  by  the  establishment  of  schools,  the  erection  of  libraries, 
and  by  nobly  recompensing  men  of  learning  and  genius  by  the 
honors  and  advantages  attached  to  the  culture  of  the  sciences  and 
arts,  were  indispensably  necessary  to  the  successful  abrogation  of  the 
ancient  religion,  maintained  and  supported  as  it  was  by  the  erudi- 
tion and  talents  of  the  distinguished  sages  of  paganism.  Under  the 
auspices  of  Charlemagne  (A.D.  800),  the  greatest  part  of  the  bish- 
ops erected  Cathedral  Schools  (so  called  from  their  lying  contiguous  to 
the  principal  church  in  each  diocese),  in  which  the  youth  received  a 
learned  and  religious  education.  The  zealous  abbots  also  opened 
academies  in  their  monasteries,  in  which  the  more  learned  of  the 
fraternity  gave  instruction  in  the  Latin  language  and  other  branches 
of  learning  suitable  to  the  future  destination  of  the  young. 

It  is  not,  therefore,  without  good  reason  that  one  of  the  old  di- 
vines (Thomas  Bacon,  A.D.  1564)  said:  "The  fathers  of  Christ's 
Church  in  times  past  had  a  singular  care  and  special  study  for  the 
Christian  younglings  that  they  might  be  brought  up  godly,  virtu- 
ously, and  in  the  knowledge  of  the  laws  of  the  Most  High.  Unto 
this  end  they  gave  money  and  lands  to  find  both  the  school-masters 
and  the  scholars,  and  erected  and  set  up  schools  that  the  lambs  of 
Christ's  flock  might  be  fed  in  pleasant  pastures  of  the  Holy  Script- 
ures. By  this  means  it  came  to  pass  that  the  children  trained  up 
in  the  law  of  God  from  their  youth  became  godly  and  virtuous,  so 
that  as  they  grew  up  in  age,  so  likewise  they  increased  in  godliness, 
knowledge,  virtue,  and  goodness,  which  thing  would  to  God  it  were 
renewed  in  our  schools,  that  our  Christian  youth  might  learn  to 
know  Christ  from  their  tender  age.  So  should  vice  decrease,  virtue 
increase,  and  papistry  soon  come  to  an  end,  and  true  godliness  take 
root,  spring,  grow  up,  bud,  flourish,  bring  forth  fruit,  reign,  rule, 
triumph,  and  early  have  the  victory  over  all  other  doctrines."  In 
accordance  with  this  view,  at  the  Reformation  Christian  schools,  col- 
leges, and  universities  sprung  up  in  Germany,  Switzerland,  France, 
Holland,  England,  and  Scotland ;  and  from  that  time  to  the  presenl 
the  different  branches  of  the  Church  of  Christ  have  made  the  con 


574  History  of  Methodism 

tinent  of  Christendom  in  favor  of  religious  institutions  of  learning 
universal  by  formally  enjoining  in  their  highest  ecclesiastical  as- 
semblies the  inculcation  of  religion  in  schools  and  colleges  as  an 
important  part  of  Church  policy.  Indeed,  the  relation  between 
religious  education  and  the  prosperity  of  the  Church  is  so  intimate 
that  it  is  scarcely  conceivable  that  the  cause  of  religion  should  per- 
manently flourish  in  the  midst  of  an  educational  system  that  did 
not  give  prominence  to  the  truth  of  God,  upon  which  the  well-being 
of  society  rests.  Such  has  been  the  necessary  influence  of  a  mere 
intellectual  development  of  the  powers  of  man  that  the  sentiment 
is  gaining  general  prevalence  that  education,  if  not  religious,  is  a 
curse  to  any  society.  "Religious  and  moral  education,"  says  Cousin, 
"is  the  first  want  of  a  people.  Without  this  every  other  education 
is  not  only  without  real  utility,  but  in  some  respects  dangerous.  If, 
on  the  contrary,  religious  education  has  taken  firm  root,  intellectual 
education  will  have  complete  success,  and  ought  on  no  account  to 
be  withheld  from  the  people,  since  God  has  endowed  them  with  all 
the  faculties  of  acquiring  it,  and  since  the  cultivation  of  all  the 
powers  of  man  secures  to  him  the  rfeans  of  reaching  perfection,  and 
through  that  supreme  happiness." 

Guizot  has  also  said  :  "There  is  one  thing  that  demands  our  zeal 
above  all  others.  I  mean  moral  and  religious  instruction."  You 
know  that  virtue  is  not  "always  the  concomitant  of  knowledge,  and 
that  the  lessons  which  children  receive  may  become  pernicious  if 
addressed  only  to  the  understanding." 

Napoleon  is  reported  on  one  occasion  to  have  declared:  "No  so- 
ciety can  exist  without  morals,  and  there  can  be  no  sound  morals 
without  religion.  Hence  there  is  no  firm  or  durable  bulwark  for  a 
State  but  what  religion  constructs;  let,  therefore,  every  school 
throughout  the  land  assume  the  precepts  of  religion  as  the  basis  of 
instruction.     Experience  has  torn  the  veil  from  our  eyes." 

Dr.  Reese  says:  "Without  the  inculcation  of  that  system  of 
morality  which  the  Bible  reveals,  the  mere  instruction  in  letters  will 
pi  ove  a  curse  rather  than  a  blessing ; "  and  Dr.  Canning  well  ex- 
claims: "The  exaltation  of  talent,  as  it  is  called,  above  virtue  and 
religion  is  the  curse  of  the  age.  Talent  is  worshiped,  but  if  divorced 
from  rectitude  it  will  prove  more  a  demon  than  a  god."  For,  in  the 
language  of  another  gifted  writer,  "Better  that  men  should  remain 
in  ignorance  than  that  they  should  eat  of  the  tree  of  knowledge 
only  to  be  made  more  subtle  and  powerful  adversaries  of  God  and 
humanity." 


In  South  Carolina.  575 

Public  education  is  in  its  nature  adapted  to  the  inculcation  of 
religion,  thus  proved  to  be  essential  to  constitute  it  a  blessing,  and 
not  a  curse.  Its  precepts  are  analogous  to  those  of  private  educa- 
tion, being  merely  extended  on  a  higher  scale,  and  removed  to  a 
different  sphere.  The  same  principles  and  aims  govern,  whether 
instruction  be  given  at  home,  in  the  academy,  or  in  the  college. 
These  public  institutions  have  opportunities  to  exercise  a  religious 
influence  of  a  very  decided  character.  The  two  great  conditions 
required  are,  first,  religious  teachers,  and  secondly,  religious  teach- 
ing. There  can  be  no  such  thing  as  adequate  religious  instruction 
without  religious  teachers,  and  religious  teachers,  without  the  priv- 
ilege of  giving  definite  religious  instruction,  labor  under  serious 
disadvantages.  They  may,  by  their  spirit,  their  example,  and  their 
incidental  allusions,  be  highly  influential  in  recommending  religion 
to  their  pupils,  but  to  maintain  that  definite  religious  instruction  is 
of  no  use  in  public  institutions  is  to  exalt  Christian  example  at  the 
expense  of  Christian  truth,  or  rather  to  dishonor  the  latter  in  com- 
parison with  the  former.  Both  must  be  combined,  and  the  truth  of 
God  must  be  taught  in  connection  with  secular  learning  by  God- 
fearing men.  Under  such  conditions,  literary  institutions  are  hope- 
ful places  for  the  nurture  of  our  youth  in  knowledge,  both  secular 
and  divine. 

The  South  Carolina  Conference  is  anxiously  laboring  for  that 
perfection  of  her  educational  system  by  which  the  wants  of  the 
people  who  wait  on  her  ministry  shall  be  fully  and  completely  met. 
That  system  consists,  at  present,  of  Wofford  College,  designed  to 
impart  such  higher  instruction  as  is  given  in  the  first-class  male 
colleges  of  our  country;  the  Cokesbury  Institute,  which,  in  addition 
to  its  relation  as  the  principal  preparatory  school  to  Woffbrd,  is  also 
adapted  to  give  instruction  to  such  classes  of  students  as  from  ina- 
bility or  want  of  disposition  are  not  inclined  to  take  a  regular  col- 
lege course ;  and  such  other  schools  as  either  in  the  persons  of  their 
principals  or  patrons  are  disposed  to  favor  the  cause  of  Christian 
education;  and  for  the  education  of  the  daughters  of  the  Church 
the  Columbia  Female  College,  the  Spartanburg  Female  College,  the 
Carolina  Female  College,  and  the  Davenport  Female  College,  which 
are  adapted  to  give  the  highest  instruction  common  to  such  institu- 
tions, and  are  also  provided  each  with  efficient  preparatory  depart- 
ments. 

In  November,  1863,  the  President  of  Wofford  Col 


570  History  of  Methodism 

lege  entered  upon  the  work  of  increasing  the  endow- 
ment, and  continued  his  labors  into  the  spring  of  1864. 
The  aggregate  amount  contributed  and  pledged  by 
subscription,  and  known  during  this  period  to  be  be- 
queathed to  the  college  by  divers  benevolent  friends 
of  education,  largely  exceeded  the  minimum  endow- 
ment of  $200,000,  which  the  Board  of  Trustees  had 
adjudged  to  be  necessary  and  had  resolved  to  raise. 
This  comfortable  endowment  (excepting  a  few  thou- 
sand dollars  only  which  have  been  saved  and  the 
greatly  impaired  estate  of  the  late  Rev.  John  R.  Pick- 
ett, which  is  ultimately  secured  to  the  institution)  was 
entirely  lost  by  the  war. 

All  the  female  colleges  under  the  auspices  of  the 
Conference  were  left  in  the  like  condition  of  financial 
embarrassment. 

A  professorship  of  History  and  Biblical  Literature 
was  created  in  Wofford  College  4th  July,  1866,  and 
the  Rev.  A.  H.  Lester,  A.M.,  was  elected  to  fill  the 
new  chair.  At  the  same  time  a  Divinity  School  was 
established,  and  placed  under  the  supervision  of  the 
Rev.  A.  M.  Shipp,  D.D.,  Rev.  "Whitefoord  Smith,  D.D., 
and  Rev.  A.  H.  Lester,  A.M. 

In  December,  1869,  the  following  report  of  the  con- 
dition and  prospects  of  this  institution  of  learning 
was  submitted  to  the  Conference: 

The  first  session  of  the  sixteenth  collegiate  year  commenced  in 
"Wofford  College  on  Monday,  4th  October  last,  with  a  patronage  of 
one  hundred  and  five  students  in  the  college  and  preparatory 
schools.  The  number  in  attendance  during  the  preceding  session, 
beginning  on  Monday,  4th  January  last,  was  one  hundred  and 
twenty.  The  patronage  of  the  college  for  the  current  scholastic 
year  would  have  been,  without  doubt,  largely  in  excess  of  all  former 
years  had  not  the  excessive  drought  of  the  summer  cut  short  the 
crops  of  the  State,  with  the  success  or  failure  of  which  the  numbers 
in  attendance  at  the  institution  must  of  necessity  fluctuate.     The 


In  South  Carolina.  577 

literary  and  religious  condition  of  the  college  was  never  sounder 
than  at  present.  The  absolute  punctuality  of  so  large  a  number  in 
attendance  upon  all  scholastic  duties  and  the  amount  of  application 
to  studies  on  the  part  of  the  students  generally  are  highly  gratifying 
to  the  committee,  and  they  record  with  pleasure  the  uniform  good 
order  and  correct  moral  deportment  which  continue  to  characterize 
the  young  men  of  the  college.  It  is  a  gratification,  which  they  can 
find  no  language  to  express,  to  be  able  to  say,  without  exaggeration, 
what  a  growing  attention  from  year  to  year  has  been  given  to  the 
noblest  purposes  for  which  colleges  are  founded,  and  how  the  young 
men  who  frequent  the  halls  of  Wofford  have  advanced  in  respect 
for  religion  and  in  earnest  attention  to  its  duties.  Here  not  only  is 
the  fire  of  genius  cherished  and  the  lamp  of  philosophy  trimmed, 
but  here  also  burns  brightly  the  candle  which  God  has  lighted  for  a 
benighted  world.  About  three-fourths  of  the  students  are  members 
of  the  Church,  and  evince  a  solid  piety  by  a  punctual  attendance 
upon  the  ordinances  of  God's  house  and  a  diligent  use  of  all  the 
means  of  grace.  In  addition  to  the  seven  promising  young  men 
who  are  pursuing  a  course  of  studies  with  an  immediate  view  to 
the  work  of  the  itinerant  ministry,  the  minds  of  a  number  more,  it 
is  believed,  are  turned  to  the  holy  office.  The  committee  would 
not  withhold  from  the  Conference,  as  a  specimen  of  the  letters 
which  from  time  to  time  are  sent  to  the  Faculty  and  serve  to  cheer 
them  in  their  arduous  and  responsible  labors,  the  following  brief 
extract  of  one  from  a  patron  of  the  college,  dated  8th  March,  18G9, 
and  immediately  subsequent  to  the  gracious  revival  with  which  the 
institution  this  year  was  again  favored :  "  We  feel  rich  in  our  pov- 
erty; and  would  not  exchange  the  conversion  of  our  son  (13th  Feb- 
ruary) for  all  the  wealth  of  the  Indies.  It  was  to  secure  this  very 
end  that  we  left  the  home  of  our  ancestors  and  have  lived  in  exile 
among  strangers.  We  felt  persuaded  that  if  we  could  obtain  the 
means  of  sending  him  to  Wofford,  God  would  convert  him.  Our 
self-denial  for  his  good  seemed  full  of  folly  to  some,  but  this  happy 
result  has  proved  the  wisdom  of  the  act.  We  bless  God  that  he 
has  put  it  into  the  hearts  of  good  men  to  build  up  and  sustain  such 
a  college  as  Wofford,  to  which  we  can  send  our  sons  with  almost  a 
certainty  that  they  will  be  converted.  In  other  educational  advan- 
tages, Ave  know  that  she  ranks  among  the  first  institutions  of  tho 
land,  but  her  chief  glory  consists  in  her  wonderful  success  in  initi- 
ating our  sons  into  the  highest  science — the  consciousness  of  God 
reconciled  in  the  soul,  and  in  the  training  of  their  spirits  for  heaven." 
37 


578  History  of  Methodism 

The  committee  call  the  earnest  attention  of  the  Conference  to 
the  present  financial  condition  of  the  college.  The  tuition  fees  of 
the  current  year  will  amount  to  ahout  three  thousand  dollars.  The 
average  amount  contributed  by  the  Conference  from  year  to  year 
for  the  relief  of  the  institution  has  been  about  fifteen  hundred  dol- 
lars— less  than  four  cents  per  year  for  each  white  member  of  the 
Church  Avithin  the  Conference.  For  the  support  of  five  professois, 
with  large  families,  four  thousand  five  hundred  dollars  is  wholly 
inadequate.  The  committee  recommend  for  the  relief  of  the  col- 
lege for  the  ensuing  year  an  appropriation  of  eight  thousand  dol- 
lars, to  be  raised  by  the  several  presiding  elders'  districts  on  the 
plan  recommended  in  the  report  of  last  year,  of  which  six  thousand 
dollars  shall  go  for  the  support  of  the  Faculty,  and  two  thousand 
dollars,  should  so  much  additional  be  raised,  shall  go  for  improving 
the  college  campus,  repairing  the  buildings,  and  for  such  other  pur- 
poses as  may  be  determined  by  the  Executive  Committee  of  the 
Trustees.  In  furtherance  of  the  collection  to  be  raised  for  the  col- 
lege, the  committee  call  particular  attention  to  the  appeal  of  the 
President  of  the  institution,  bearing  date  of  14th  January,  1869: 

To  the  Preachers  and  Members  of  the  Methodist  Episcopal  Church,  South, 
within  the  bounds  of  the  South  Carolina  Conference. 

Dear  Brethren  : — The  collection  for  education  ordered  by  the 
Conference  at  Marion  (1866),  and  continued  at  its  session  at  Mor- 
gantown  (1867)  and  Abbeville  C.  H.  (1868),  introduces  nothing  new 
in  Methodism,  but  is  in  accurate  conformity  with  plans  adopted  by 
Mr.  Wesley  himself,  and  sanctioned  by  the  Church  both  in  England 
and  America. 

At  the  thirteenth  Conference,  which  convened  in  Bristol,  August 
26th,  1756,  a  whole  day  (Saturday,  2Sth)  was  devoted  to  the  subject 
of  education,  as  involved  in  Kingswood  School,  and  resulted  in  the 
adoption  of  the  following  resolutions,  viz.: 

"1.  That  a  short  account  of  the  design  and  present  state  of  the 
school  be  read  by  every  assistant  in  every  society. 

"2.  That  a  subscription  for  it  be  begun  in  every  place,  and  (if 
need  be)  a  collection  made  every  year." 

Accordingly,  Mr.  Wesley  prepared  "a  short  account"  to  encour- 
age the  people  to  contribute,  "and  made  special  sermons  in  aid  of 
the  collections."  "From  this  time,"  says  Mr.  Myles,  whose  Chro- 
nological History  of  the  Methodists  is  brought  down  to  1812  "a 
public  collection  has  been  made  through  all  the  societies  once  in 
every  year  for  Kingswood  School." 


In  South  Carolina.  579 

At  the  General  Conference  held  in  Baltimore  (1840),  a  very  able 
report  on  education,  written  by  Dr.  Few.  of  Georgia,  and  read  to 
the  Conference  by  the  Kev.  S.  K.  Hodges,  closes  as  follows: 

"Your  committee,  in  view  of  the  vast  importance  of  this  great 
trust  (education)  committed  to  the  Church,  for  the  purpose  of  mak- 
ing a  permanent  provision  for  sustaining  our  literary  institutions, 
recommend  the  adoption  of  the  following  resolution,  viz. : 

"Resolved,  That  any  Annual  Conference  may  direct  public  collec- 
tions to  be  taken  up  by  the  preachers  in  charge  of  circuits  and  sta- 
tions in  each  society,  one  in  each  year,  for  the  purpose  of  sustaining 
the  literary  institutions  under  its  control  or  patronage,  if  it  should 
judge  it  expedient  so  to  do,  or  may  adopt  such  other  measures  for 
that  end  as  may  seem  to  the  members  thereof  most  advisable." 

May  we  not  then  confidently  say  to  you  all,  in  behalf  of  the 
collection  ordered  for  the  relief  of  Wofford  College,  what  Mr.  Wes- 
ley said  in  the  interest  of  the  Kingswood  School:  "The  expense 
of  such  an  undertaking  is  very  large,  so  that  we  are  ill  able  to  de- 
fray it.  The  best  means  we  could  think  of  at  our  Conference  to 
supply  the  deficiency  is,  once  a  year,  to  desire  the  assistance  of  all 
those  in  every  place  who  wish  well  to  the  work  of  God — who  long 
to  see  sinners  converted  to  God,  and  the  kingdom  of  Christ  set  up 
in  all  the  earth.  All  of  you  who  are  thus  minded  have  an  oppor- 
tunity now  of  showing  your  love  for  the  gospel.  Now  promote,  as 
far  as  in  you  lies,  one  of  the  noblest  charities  in  the  world.  Now- 
forward,  as  you  are  able,  one  of  the  most  excellent  designs  that  ever 
was  set  on  foot  in  this  (State)  kingdom.  You  will  be  no  poorer  for 
what  you  do  on  such  an  occasion.  God  is  a  good  paymaster.  And 
you  know  in  doing  this  you  lend  unto  the  Lord.  In  due  time  he 
shall  pay  you  again." 

Very  respectfully, 

A.  M.  Shipp,  President. 

The  committee  also  call  special  attention  to  the  following  reso- 
lutions adopted  by  the  Board  of  Trustees,  viz.: 

"Resolved,  That  as  a  board  we  are  more  than  ever  convinced  of 
the  necessity  of  sustaining  Wofford  College,  and  earnestly  urge 
each  member  of  the  Conference  to  increased  efforts  in  raising  the 
appropriations  for  this  object,  by  calling  the  attention  of  the  people 
to  the  intimate  connection  subsisting  between  the  success  of  the  in- 
stitution and  the  prosperity  of  the  Church. 

"Resolved,  That  as  a  Board  of  Trustees  we  cordially  approve  the 
action  of  its  several  district  meetings  in  relation  to  the  education 


580  History  of  Methodism. 

of  a  young  man  from  each  district  for  the  ministry,  and  earnestly 
recommend  prompt  measures  in  raising  the  amount-  necessary  to 
meet  their  board  bills — their  tuition  fees  being  remitted  by  the 
Faculty." 

The  members  of  the  South  Carolina  Conference  of 
the  Methodist  Episcopal  Church,  South,  with  the 
large-hearted  laymen,  whose  fidelity  and  zeal  in  the 
cause  of  Christian  education  have  been  attested,  con- 
stitute the  only  remaining  pillars  on  which  the  college 
must  in  future  lean  for  support;  but  these,  it  is  be- 
lieved, will  prove,  under  God,  all-sufficient  to  sustain 
the  growing  fabric  of  its  usefulness. 


CHAPTER  XX. 


We  see  an  absolute  necessity  of  strictly  adhering  to  our  first 
principles,  by  firmly  maintaining  our  original  doctrines,  and  that 
plan  and  discipline  which  we  have  so  long  proved  to  be  the  very 
sinews  of  our  body.  Herein,  we  doubt  not,  you  are  like-minded 
with  us.  We  consider  you  a  branch  of  the  same  root  from  which 
we  sprung,  and  of  which  we  can  never  think  but  with  inexpressible 
gratitude. 

(Address  of  British  Conference  to  American  Methodists,  August  1,  1796.) 

THE  fundamental  doctrine  of  Methodism  is  that 
the  Bible  is  the  whole  and  sole  rule  both  of 
Christian  faith  and  practice.  Hence  is  learned,  (1)  that 
religion  is  an  inward  principle;  that  it  is  no  other 
than  the  mind  that  was  in  Christ — or  in  other  words, 
the  renewal  of  the  soul  after  the  image  of  God  in 
righteousness  and  true  holiness;  (2)  that  this  can 
never  be  wrought  in  us  but  by  the  power  of  the  Holy 
Ghost;  (3)  that  we  receive  this  and  every  other  bless- 
ing merely  for  the  sake  of  Christ;  and  (4)  that  whoso- 
ever hath  the  mind  that  was  in  Christ,  the  same  is 
our  brother  and  sister  and  mother. 

The  mode  of  worship  from  the  beginning  was  simple 
and  earnest.  The  church-buildings  were  not  gay  or 
splendid  so  as  to  be  a  hinderance  on  the  one  hand; 
nor  sordid  or  dirty,  so  as  to  give  distaste  on  the  other, 
but  plain  as  well  as  clean.  They  had  no  pews,  and  all 
the  benches  for  rich  and  poor  were  of  the  same  con- 
struction.    From  the  beginning  the  men  and  women 

(581) 


582  History  of  Methodism 

sat  apart  as  they  always  did  in  the  primitive  Church; 
and  none  were  suffered  to  call  airy  place  their  own, 
but  the  first  comers  sat  down  first.  The  congregations 
were  not  a  gay  and  giddy  crowd  who  came  chiefly  to 
see  and  be  seen,  nor  a  company  of  goodly,  formal,  out- 
side Christians,  whose  religion  consisted  of  a  dull 
round  of  formal  duties,  but  a  people  most  of  whom 
did,  and  the  rest  earnestly  sought  to,  worship  God  in 
spirit  and  in  truth.  Mr.  "Wesley  began  preaching  in 
the  Foundry  (November,  1738)  at  five  in  the  morning 
and  seven  in  the  evening,  that  the  people's  labor  might 
not  be  hindered.  He  opened  the  service  with  a  short 
prayer;  then  sung  a  hymn  and  preached  (usually 
about  half  an  hour) ;  then  sung  a  few  verses  of  another 
hymn,  and  concluded  with  prayer.  His  constant  doc- 
trine was  salvation  by  faith,  preceded  by  repentance 
and  followed  by  holiness.  His  assistants  preached 
the  genuine  gospel  of  present  salvation  through  faith 
wrought  in  the  heart  by  the  Holy  Ghost,  in  the  most 
clear,  simple,  and  unaffected  language,  declaring  pres- 
ent, free,  full  justification,  and  enforcing  every  branch 
of  inward  and  outward  holiness  with  an  earnestness 
becoming  the  importance  of  the  subject,  and  with  the 
demonstration  of  the  Spirit.  With  regard  to  the  last 
and  most  awful  part  of  divine  service,  the  celebration 
of  the  Lord's  Supper,  the  whole  was  performed  in  a 
decent  and  solemn  manner,  and  enlivened  by  hymns 
suitable  to  the  occasion,  and  concluded  with  prayer 
that  came  not  out  of  feigned  lips.  This  plain,  script- 
ural religion  was  guarded  by  a  few  prudential  regu- 
lations. At  Bristol,  Mr.  "Wesley  asked,  "  How  shall  we 
pay  the  debt  upon  the  preaching-house?"  Captain 
Foy  stood  up  and  said,  "  Let  every  one  in  the  society 
give  a  penny  a  week,  and  it  will  easily  be  done."     "  But 


In  South  Carolina.  583 

many  of  them,"  said  one,  "have  not  a  penny  to  give." 
"  True,"  said  the  Captain,  "  then  put  ten  or  twelve  of 
them  to  me.  Let  each  of  these  give  what  they  can 
weekly,  and  I  will  supply  what  is  wanting."  Many 
others  made  the  same  offer.  So  Mr.  Wesley  divided 
the  societies  among  them ;  assigning  a  class  of  about 
twelve  persons  to  each  of  these,  who  were  termed 
leaders.  Not  long  after,  one  of  these,  in  calling  on  his 
members  for  their  contributions,  detected  and  reported 
some  irregularity  of  deportment.  "  This  is  the  very 
thing  Ave  wanted,"  said  Mr.  Wesley;  "the  leaders  are 
the  persons  who  may  not  only  receive  the  contribu- 
tions, but  also  watch  over  the  souls  of  their  brethren." 
The  society  in  London  willingly  followed  the  example 
of  that  in  Bristol,  as  did  every  society  from  that  time, 
whether  in  Europe  or  America.  By  this  means  it  was 
easily  found  if  any  grew  weary  or  faint,  and  help 
was  immediately  administered.  And  if  any  walked 
disorderly  they  were  quickly  discovered,  and  either 
amended  or  were  dismissed.  For  those  who  knew  in 
whom  they  had  believed  there  was  another  help  pro- 
vided. Five  or  six  either  married  or  single  men  met 
together  at  such  an  hour  as  was  convenient,  according 
to  the  direction  of  St.  James:  "Confess  your  faults 
one  to  another,  and  pray  one  for  another,  and  ye  shall 
be  healed."  And  five  or  six  of  the  married  or  single 
women  met  together  for  the  same  purpose.  Innumer- 
able blessings  attended  this  institution,  especially  in 
those  who  were  going  on  to  perfection.  All  these 
circumstantials  point  to  holiness  of  heart  and  life  as 
the  essence  of  Methodism.  And  as  long  as  they  are 
joined  together  no  weapon  formed  against  it  shall 
prosper.  But  if  even  the  circumstantial  parts  are 
despised,  the  essential  will  soon  be  lost.     And  if  ever 


584  History  of  Methodism 

the  essential  parts  should   evaporate,  what  remains 
will  be  dross. 

Said  Mr.  Wesley,  in  1786: 

I  am  not  afraid  that  the  people  called  Methodists  should  ever 
cease  to  exist,  either  in  Europe  or  America ;  but  I  am  afraid  lest 
they  should  only  exist  as  a  dead  sect,  having  the  form  of  religion 
without  the  power.  And  this  undoubtedly  will  be  the  case,  unless 
they  hold  fast  both  the  doctrine,  spirit,  and  discipline  with  -which 
they  first  set  out.  It  nearly  concerns  us  to  understand  how  the  case 
stands  with  us  at  present.  I  fear  wherever  riches  have  increased 
(exceeding  few  are  the  exceptions),  the  essence  of  religion,  the  mind 
that  was  in  Christ,  has  decreased  in  the  same  proportion.  There- 
fore, do  I  not  see  how  it  is  possible,  in  the  nature  of  things,  for  any 
revival  of  true  religion  to  continue  long.  For  religion  must  neces- 
sarily produce  both  industry  and  frugality ;  and  these  cannot  but 
produce  riches.  But  as  riches  increase,  so  will  pride,  anger,  and 
love  of  the  world  in  all  its  branches.  How  then  is  it  possible  that 
Methodism — that  is  the  religion  of  the  heart — though  it  flourishes 
now  as  a  green  bay-tree,  should  continue  in  this  state?  For  the 
Methodists  in  every  place  grow  diligent  and  frugal ;  consequently 
they  increase  in  goods.  Hence,  they  proportionably  increase  in 
pride,  in  anger,  in  the  desire  of  the  flesh,  the  desire  of  tlie  eyes,  and 
the  pride  of  life.  So,  although  the  form  of  religion  remains,  the 
spirit  is  swiftly  vanishing  away.  Is  there  any  way  to  prevent  this — 
this  continual  declension  of  pure  religion?  We  ought  not  to  forbid 
people  to  be  diligent  and  frugal.  We  must  exhort  all  Christians  to 
gain  all  they  can,  and  to  save  all  they  can  ;  that  is,  in  effect,  to  grow 
rich.  What  way  then  (I  ask  again)  can  Ave  take  that  our  money 
may  not  sink  us  to  the  nethermost  hell?  There  is  one  way;  and 
there  is  no  other  under  heaven.  If  those  who  "  gain  all  they  can  " 
and  "  save  all  they  can  "  will  likewise  "  give  all  they  can,"  then 
the  more  they  gain,  the  more  they  will  grow  in  grace,  and  the 
more  treasure  they  will  lay  up  in  heaven. 

How  the  doctrines,  spirit,  and  discipline  of  Meth- 
odism in  original  purity  were  maintained  from  the 
beginning  in  the  South  Carolina  Conference  is  at- 
tested by  the  Eev.  Lovick  Pierce,  D.D.,  who  was  for. 
more  than  three-quarters  of  a  century  an  eye-witness 
of  what  he  describes: 


Ix  South  Carolina.  585 

The  people  after  awhile  began  to  feel  some  attraction  to  Meth- 
odist preachers  ;  but  when  they  first  came  into  that  country  (Barn- 
well District  in  the  Edisto  Circuit),  they  were  shunned  with  as  much 
care  as  you  would  shun  a  body  of  Federal  soldiers.  As  far  as  the 
world  had  any  thing  to  say  on  the  subject,  it  was  decidedly  against 
hearing  any  thing  in  the  form  of  a  Methodist  preacher  ;  and  the 
Church — what  little  Church  there  was  in  the  country — was,  if -pos- 
sible, more  vehement  in  its  denunciations  of  Methodism  and  Meth- 
odist preachers  than  the  world  itself.  But  notwithstanding  all  these 
remarkable  circumstances,  the  brethren  continued  from  1801  until  I 
became  a  traveling  preacher  myself,  to  perforin  their  regular  rounds 
on  the  circuit,  which  continued  to  be  a  six  weeks'  circuit  until  I  en- 
tered the  traveling  connection.  The  first  time  the  people  saw  any 
thing  Pentecostal  was  (1802)  under  the  ministry  of  the  Eev.  Thomas 
Darley,  a  powerful  preacher.  When  he  had  sung  and  prayed,  and 
Avhen  he  had  taken  his  text,  he  stated  to  the  congregation  that  if  his 
feelings  did  not  deceive  him  they  would  see  strange  things  that  day. 
No  man  or  woman  present  had  ever  heard  of  any  one  being  stricken 
down,  or  led  to  cry  for  mercy  as  from  the  belly  of  hell  itself.  Sure 
enough,  as  Darley  was  preaching,  my  father,  with  all  his  stern  man- 
hood, commenced  shaking  like  a  leaf  in  the  wind,  and  down  he  fell 
upon  the  floor ;  and  others  fell  until  I  could  have  made  a  carpet  of 
weeping  sinners.  After  two  years'  seeking  after  it,  on  that  day  I 
experienced  converting  grace.  The  news  of  what  had  taken  place 
flew  all  over  the  country,  and  in  a  single  day  the  country  was  armed 
against  Methodist  preachers,  as  far  as  having  any  thing  to  do  with 
them  was  concerned.  And,  after  a  great  many  grave  counsels,  they 
came  to  the  conclusion  that  the  power  that  attended  Methodist 
preaching  was  made  up  of  something  that  was  magical,  or  wizardly, 
and  they  could  not  think  of  any  thing  else  so  likely  as  that  the 
preacher  was  supplied  with  some  strange  powders,  which,  he  had 
wrapped  up  in  his  handkerchief,  and  that  during  the  exercises  he 
gave  it  a  flirt,  and  these  powders  fell  on  the  men  and  women  pres- 
ent. One  individual,  a  Uuiversalist,  expressed  himself  on  this  wise : 
"  If  it  were  raining  rattlesnakes,  and  a  Methodist  preacher  was  to 
come  to  my  door,  he  should  not  enter  the  house."  I  never  read  St. 
Paul's  Epistle,  in  which  he  points  to  the  good  fruits  of  the  gospel 
as  evidence  of  its  divinity,  without  thinking  of  the  introduction  of 
Methodism  into  Barnwell  District  as  a  case  in  point.  The  preju- 
dices of  the  people  were  worn  out  and  extirpated  by  what  God  did 
through  the  instrumentality  of  these  itinerant  preachers.     As  to  the 


586  History  of  Methodism 

matter  and  manner  of  the  Methodist  preaching  of  that  day,  a  great 
deal  of  what  we  had  was  of  a  controversial  nature ;  for  the  doctrinal 
opinions  of  the  Church  were  so  completely  antagonistic  to  the  Wes- 
leyan  doctrines  that  it  was  not  possible  for  Methodists  ever  to  work 
themselves  into  the  affections  of  the  people  until  they  had  triumphed 
on  many  hard-fought  fields  of  doctrinal  battle.  All  our  preachers 
who  -had  any  original  gifts  and  logical  talents  became  intense  stu- 
dents of  "Fletcher's  Checks,"  and  with  them  they  slew  their  oppo- 
nents as  with  a  burnished  sword.  In  the  present  day  (1864)  with 
all  the  cultivation  of  Methodist  preachers,  I  doubt  whether  there  is 
a  man  in  the  South  Carolina  or  Georgia  Conferences  who  could 
compete  with  one  of  these  old  preachers  in  argument  against  the  old 
type  of  Calvinism.  As  to  the  manner  of  Methodist  preaching  of 
that  day,  it  abounded  in  effective  delineations  of  character,  both  as 
to  the  wicked  and  the  righteous.  And  I  have  this  much  to  say  in 
behalf  of  it :  I  never  have  seen  any  preaching  since,  and  I  never 
expect  to  see  any  preaching  while  I  live,  have  the  same  wonderful 
effect  that  this  style  of  preaching  produced  in  the  early  times  of 
Methodist  ministration.  The  preachers  most  generally  selected 
their  texts  with  some  sort  of  reference  to  this  style  of  preaching — 
such  as :  "  Say  ye  to  the  righteous  that  it  shall  be  well  with  him  ; 
for  they  shall  eat  the  fruit  of  their  doings.  Woe  unto  the  wicked  ! 
it  shall  be  ill  with  him  ;  for  the  reward  of  his  hands  shall  be  given 
him."  (Isaiah  iii.  10,  11.)  In  their  exposition  of  these  texts,  so 
fully  had  they  studied  human  nature,  and  so  well  did  they  under- 
stand the  workings  of  the  carnal  mind,  that  they,  as  it  were,  laid 
the  sinner  down  on  the  table  like  an  anatomist,  and,  taking  their 
scalpel  of  truth,  laid  bare  muscle  after  muscle,  vein  after  vein,  ar- 
tery after  artery,  until  the  sinner  felt  that  unless  he  could  obtain 
mercy  he  was  a  lost  man.  In  this  way  the  remarkable  convictions, 
common  in  those  times,  were  produced ;  and  so  well  was  this  work 
done,  and  so  highly  did  God  approve  of  it,  that  for  many  long  years 
I  never  saw  a  Methodist  meeting  in  which  there  were  no  convictions, 
and  generally  there  were  conversions.  They  discoursed  on  the 
righteous  in  the  same  masterly  style ;  they  took  him  up  from  the 
starting-point — his  first  convictions — how  he  did  and  felt.  These 
preachers  were  so  perfectly  acquainted  with  all  the  emotions  of  the 
heart  that  when  they  preached  on  the  character  of  the  righteous, 
they  put  Christians  on  the  work  of  self-examination.  It  was  a  work 
of  examination  and  exact  measurement,  on  which  was  hinged  their 
eternal  stake,  the  like  of  which  you  never  saw.     The  people  be- 


In  South  Carolina.  587 

lieved  that  these  preachers  understood  every  thing  about  religion, 
and  whenever  they  made  out  a  case,  the  hearers  were  so  intent  that 
they  were  motionless,  scarcely  winking  their  eyes ;  and  if  they  could 
believe  that  they  came  up  to  the  high  standard  described,  when  the 
preacher  concluded,  they  said  each  one  for  himself,  "  I  have  it !  I 
have  it ! "  and  then  shout  after  shout  went  up,  and  sinners  fell  like 
ripe  wheat  before  the  mower's  scythe.  Originally  the  practice  in 
Methodism  (in  the  South  Carolina  Conference)  was  a  broad  and 
full  observance  of  all  its  rules  of  practical  godliness.  The  General 
Rules  were  sacredly  observed,  and  all  wayward  disregard  of  them 
was  disciplined  at  once  up  to  excommunication,  if  not  cured.  In 
other  days  the  ministry  was  regarded  as  holding  by  divine  right  the 
keys  of  the  kingdom  of  heaven ;  and  the  result  of  my  observation 
is,  that  just  as  far  as  the  Church  has  become  a  religious  democracy, 
just  that  far  has  discipline  lost  its  divine  power.  The  Church  is 
the  kingdom  of  heaven ;  her  laws  are  divine ;  and  the  enforcement 
of  them  must  be  certain,  because  their  use  is  the  defense  of  moral 
virtue.  Every  man  and  woman  that  I  knew  in  the  Methodist 
Church  in  that  day  felt  shut  up  to  the  rigid  observance  of  all  the 
rules  of  holy  living  contained  in  the  General  Rules  of  the  Church; 
and  they  were  constantly  taught,  and  meekly  received  the  teaching, 
that  they  could  not  be  consistent  members  of  our  Church  unless  they 
walked  in  all  godliness  and  truth.  And  the  very  day  that  any 
man  or  woman  became  a  little  wayward  or  self-willed,  and  showed 
contempt  of  the  authority  of  the  Church,  they  were  arrested  and 
put  upon  their  trial ;  and  unless  their  cure  was  secured,  they 
were,  in  all  cases,  excommunicated.  Then  it  was  that  all  men  and 
women  in  the  Church  knew  that,  with  a  very  little  trouble,  they 
could  break  up  the  connection,  because  discipline  was  strict  and 
certain. 

In  1834  the  Conference  adopted  the  following  reso- 
lutions to  secure  uniformity  in  the  administration  of 
discipline : 

Resolved,  That  this  Conference  will  cooperate  with  the  bishops 
in  the  following  measures  for  promoting  uniformity  in  the  adminis- 
tration of  discipline : 

1.  The  preachers  in  charge  are  to  converse  or  correspond  freely 
with  their  respective  presiding  elders  on  the  points  of  adminis- 
tration and  discipline ;  to  consult  them  in  all  cases  of  doubt  or 
difficulty;    and  to  report  to  them,  in  writing,  at  their  respective 


588  History  of  Methodism 

quarterly-meetings,  all  official  decisions  made  by  themselves  on  any 
disputed  points  of  discipline. 

2.  The  presiding  elders,  in  cases  of  doubt  or  difficulty,  are  to 
consult,  by  letter  or  otherwise,  the  most  convenient  bishop;  to  keep 
a  written  record  of  all  their  own  official  decisions,  and  those  of  the 
Quarterly-meeting  Conferences  they  may  attend,  on  any  disputed 
points  of  discipline;  and  to  report  the  same  in  writing,  with  an  ab- 
stract of  those  made  by  the  preachers  under  their  charge,  to  the 
bishop  who  may  preside  at  their  next  ensuing  Annual  Conference. 

3.  In  cases  in  which  time  cannot  be  had  for  the  consultations 
above  mentioned,  the  respective  officers  will  act  according  to  their 
best  judgment — but  are  still  to  report  and  consult  on  such  cases  as 
before  provided  for,  in  order  to  any  corrections  of  administration 
which  may  be  judged  necessary,  or  for  the  better  understanding  of 
future  similar  cases. 

The  anxious  solicitude  with  which  the  South  Caro- 
lina Conference  has  striven  to  maintain  the  essential 
characteristics  of  Methodism  as  laid  down  by  Mr. 
Wesley  is  made  plainly  to  appear  by  the  pastoral  ad- 
dresses sent  forth  from  time  to  time,  and  which  are 
full  of  earnest  exhortation  on  this  subject  to  the  mem- 
bers of  the  Church. 

The  following  is  the  first  published  Pastoral  Letter, 
issued  at  the  session  of  1831 : 

Dearly  Beloved  Brethren: — By  some  cause,  in  the  provi- 
dence of  God,  we  have  been  deprived  of  the  benefit  of  the  bishop's 
presence  at  our  Annual  Conference ;  and  being  also  without  advice 
as  to  what  he  might  desire  touching  the  peculiar  functions  which 
had  thus  devolved  on  us,  we  elected  Brother  William  M.  Kennedy 
to  the  Presidency  of  the  Conference,  and  appointed  the  presiding 
elders  of  the  past  year  jointly  to  station  the  preachers.  This  ar- 
rangement has  proved  highly  satisfactory;  and,  under  the  blessing 
of  God,  we  have  had  a  happy  and,  we  trust,  a  profitable  session. 
In  the  important  business  of  stationing  the  preachers,  which  in  our 
circumstances  we  feared  would  prove  most  difficult,  we  have  been 
especially  assisted;  and  we  record  it  with  thankfulness  that  the 
committee  has  been  enabled  to  act  with  so  much  unity  as  to  fix  on 
every  appointment  without  a  division.  Thus,  brethren,  we  are 
about  to  go  forth  again  into  the  work  among  you,  each  with  the 


In  South  Carolina.  589 

pleasing  assurance  of  being  sent  to  that  part  which,  the  whole  being 
considered,  is  judged  most  suitable  for  him,  and  to  which  alone  he 
could  be  sent  with  perfect  unanimity.  We  go  firmly  persuaded  of 
the  Lord's  direction,  and  humbly  looking  for  his  blessing  on  our 
labors,  "through  your  prayers  and  the  supply  of  the  spirit  of  Jesus 
Christ." 

We  deem  it  proper  before  we  separate  to  express,  by  this  letter 
(which  the  preachers  are  charged  to  read  in  all  the  societies),  our 
most  sober  and  united  views  on  several  subjects  vitally  important  to 
you.     And  first, 

Kespectixg  the  Holy  Sacraments. — Owing  to  the  fewness  of 
ordained  ministers  during  the  first  year  of  our  ministry,  the  sacra- 
ments, and  particularly  the  Lord's  Supper,  could  not  be  adminis- 
tered regularly  in  all  the  societies ;  and  subsequently  there  have 
occurred  so  many  locations  from  year  to  year  as  to  perpetuate,  to  a 
considerable  degree,  this  "lack  of  service."  We  greatly  regret  that 
even  at  the  present  time  we  are  not  able  to  furnish  an  elder  for 
every  circuit.  And  the  more  as  we  have  cause  to  fear  that  in  some 
places  a  sinful  undervaluing  of  the  Lord's  Supper  has  been  induced 
in  consequence  of  the  infrequency  of  its  administration.  This  is 
a  calamity  much  to  be  deplored.  It  is  grievous  to  hear  of  persons 
in  the  fellowship  of  the  Church  Avho  repeatedly  absent  themselves 
from  the  Lord's  table  when  they  might  be  present,  and  of  some  who 
have  shown  so  scandalous  an  indifference  as  to  withdraw  to  a  dis- 
tance at  the  moment  the  minister  was  urging  that  most  affecting 
and  authoritative  precept,  "Do  this  in  remembrance  of  me."  Such 
examples  are  most  pernicious,  and  require  to  be  rebuked  sharply. 
From  whatever  cause  they  proceed,  they  must  be  corrected,  or  the 
offenders  be  disowned  by  the  Church.  If  some  scruple  of  con- 
science be  pleaded  by  such  delinquents,  let  them  be  referred  imme- 
diately to  the  minister.  It  is  possible  that  in  some  cases  the  evil 
may  be  cured  by  particular  instruction.  But  if  not,  let  the  Church 
be  clear  of  the  individual's  fault.  In  every  case  those  who  do  not 
communicate  when  they  may,  and  will  not  amend  after  suitable  ad- 
monition, must  be  disowned. 

We  earnestly  call  upon  our  esteemed  brethren  of  the  local  min- 
istry to  lend  their  aid,  and  especially  in  those  circuits  where  there 
is  not  an  elder  in  charge,  to  have  the  sacrament  of  the  Lord's  Sup- 
per administered  regularly  once  a  quarter  in  every  society.  And 
the  stewards  of  circuits  we  exhort  to  see  that  there  be  wine  pro- 
vided for  this  purpose  in  every  place — as  is  their  duty. 


590  History  of  Methodism 

Of  Baptism. — We  judge  it  proper  to  express  our  decided  dis- 
approbation of  the  administering  of  baptism  in  private  chambers, 
unless  in  cases  of  sickness,  or  some  such  urgency  as  will  not  admit 
of  its  being  administered  in  the  Church.  We  also  strongly  disap- 
prove of  the  deferring  of  the  baptism  of  infants  to  some  extraordi- 
nary meeting,  as  a  camp-meeting  or  quarterly-meeting,  or  until  the 
coming  of  a  favorite  minister.  These  are  abuses  which  ought  by 
all  means  to  be  corrected.  They  take  off  from  the  reverence  due 
to  this  sacrament,  and  tend  to  its  profanation  by  making  it  an  occa- 
sion of  vain  parade  or  idle  compliment  to  a  minister.  We  exhort 
parents  bringing  their  children  to  Christ  in  baptism  to  do  so  with 
all  purity  and  a  single  eye,  as  becomes  those  who  draw  near  to  God. 
With  respect  to  our  own  duty  herein,  we  judge  that,  forasmuch  as 
the  administering  of  the  holy  sacraments  constitutes  an  essential 
part  of  the  duties  of  the  pastoral  office,  the  minister  in  charge 
should  feel  no  delicacy  in  inquiring  if  there  be  any  under  his  over- 
sight, either  infants  or  adults,  who  ought  to  be  baptized,  and  to 
baptize  all  such  at  the  earliest  opportunity. 

With  Bespect  to  the  Sabbath. — We  deprecate  the  profa- 
nation of  this  holy  day,  whether  by  ordinary  labor,  or  traffic,  or 
traveling  on  secular  business,  or  idle  amusements,  or  visiting,  as  on 
other  days.  We  lament  that  any  who  are  so  well  instructed  as  to 
avoid  ordinary  business  on  the  Sabbath-day,  and  who  would  on  no 
account  set  out  on  a  journey  on  that  day,  should  be  so  blinded  as  not 
to  scruple  at  its  profanation  by  idle  visits,  or  even  the  prosecution 
of  a  journey  previously  begun.  It  is  holy  time,  and  can  be  em- 
ployed with  propriety  in  no  other  than  holy  uses.  Works  of  piety 
and  mercy  are  those  alone  which  are  appropriate  to  the  Sabbath- 
day.  In  such  works,  brethren,  we  would  have  you  to  spend  it,  and 
prosper.  And  we  beseech  you,  "Render  unto  God  the  things  that  are 
God's,"  that  you  may  be  spared  the  retribution  with  which  he  is  apt 
to  visit,  even  in  the  present  life,  those  who  profane  the  Sabbath-day. 

Of  Secret  Prayer. — The  time  was,  as  many  of  you  know, 
when  the  observance  of  stated  hours  of  prayer  daily  was  almost 
universal  among  us,  not  excepting  those  on  trial.  And  thus,  we  are 
persuaded,  it  continues  to  be  with  as  many  as  enjoy  a  prosperous 
state.  But  we  fear  it  is  otherwise  with  not  a  few ;  and  that  of  those 
wrho  no  longer  observe  stated  hours  of  prayer,  the  greater  number 
have  either  declined  from  the  practice  of  secret  prayer  altogether 
or  limit  it  to  a  hasty  confession  at  the  time  of  going  to  bed.  Such 
persons  have  lost  the  relish  of  prayer,  and  the  comfort  which  is 


In  South  Cabolina.  591 

proper  to  it.  They  have  fallen  into  a  lukewarm  state,  out  of  •which, 
we  warn  them,  they  must  be  aroused,  or  they  will  shortly  add  to 
their  present  heartlessness  the  further  guilt  of  actual  transgression. 
We  exhort  you  all,  brethren,  to  adhere  to  the  good  old  way  of  stated 
hours  of  prayer  daily,  as  being  calculated  to  preserve  you  in  the 
spirit  of  piety  and  the  knowledge  of  our  Lord  and  Saviour  Jesus 
Christ. 

Concerning  Family  Religion. — We  exhort  all  heads  of  fami- 
lies to  be  constant  in  family  worship — reading  the  Scriptures  after 
a  solemn  manner,  singing  devoutly  a  hymn  of  praise  to  God,  and 
offering  prayer  at  suitable  hours,  morning  and  evening,  with  their 
families.  Those  who  complain  of  a  want  of  the  gift  of  extempo- 
raneous prayer  we  advise  to  use  a  form.  And  we  admonish  any 
who  habitually  neglect  this  duty — who  rise  up  and  lie  down  without 
acknowledging  God  in  their  families — to  take  shame  to  themselves, 
repent,  and  remain  no  longer  under  the  condemnation  of  those 
whom  the  Scriptures  reckon  fit  to  be  classed  with  the  heathen  ( Jer. 
x.  25).  Let  the  leaders  of  classes  be  particular  to  ascertain  who 
neglect  this  duty,  and  encourage  them  to  amend;  or  let  them  know 
that  they  can  remain  among  us  no  longer  than  until  we  shall  have 
lost  a  reasonable  hope  of  their  amendment. 

Let  all  parents  feel  it  their  duty  to  teach  their  little  children,  be- 
ginning at  the  age  of  two  or  three  years,  to  kneel  separately  and  re- 
peat a  short  form  ^f  prayer  before  going  to  bed  at  night,  and  another 
as  soon  as  they  are  dressed  in  the  morning.  Let  them  begin  early  to 
impress  the  minds  of  their  children  with  the  fear  of  the  Lord;  to 
guard  them  against  the  profanation  of  the  Sabbath-day;  to  cultivate 
in  them  due  respect  for  public  worship,  a  quiet  and  sober  demeanor 
in  the  house  of  God,  and  the  love  of  virtue  and  religion.  We  rec- 
ommend Sunday-schools,  in  connection  with  the  union  of  our  own 
Church,  as  a  most  efficient  means  of  religious  education,  and  we 
earnestly  advise  their  being  instituted  in  every  congregation. 

Master's  we  exhort  to  provide  for  the  religious  instruction  of 
their  slaves.  At  a  time  when  this  subject  is  beginning  to  engage 
the  favorable  attention  of  persons  of  other  denominations — of  some 
who  make  no  decided  profession — we  feel  ourselves  more  than  ever 
bound  to  impress  on  your  minds,  brethren,  its  great  importance. 
Can  we  have  done  our  duty  as  a  Christian  people  if  we  suffer  those 
who  are  wholly  at  our  will,  by  whose  labor  we  have  our  wealth, 
and  who  have  souls  to  be  saved  as  well  as  we,  to  live  and  die  with- 
out scriptural  instruction,  either  destitute  of  religion  or  possessing 


592  History  of  Methodism 

only  sudh  as  they  may  fashion  for  themselves?  Would  it  be  too 
much  to  allow  them — ought  it  not  rather  to  be  cheerfully  afforded 
— that  where  they  have  not  the  opportunity  of  public  worship  on 
the  Sabbath-day,  they  might  attend  our  circuit  preaching  in  the 
week?  Might  not  the  improvement  of  their  morals  compensate 
fully  for  the  loss  of  the  time  from  their  daily  labor?  And  might  not 
such  a  sacrifice  prove  acceptable  to  God,  and  much  to  the  comfort 
of  your  own  souls? 

We  have  observed  with  pain  that  in  most  of  our  country  churches 
there  is  not  room  to  admit  the  slaves,  or  not  in  proportion  to  their 
numbers.  And  this,  we  have  been  told,  is  owing  to  their  indiffer- 
ence toward  public  worship  unless  conducted  in  their  own  way. 
"They  will  not  attend,  and  therefore  more  room  need  not  be  pro- 
vided for  them."  Is  this  conclusion  positively  just?  May  not 
their  absenting  themselves  from  the  public  worship  be  rather  owing 
to  the  lack  of  room  for  them  in  the  churches  than  the  indifference 
which  has  been  so  commonly  assigned  as  the  cause?  Is  it  not  cer- 
tain, and  do  they  not  know  it,  that  if  they  were  generally  to  attend 
they  could  not  find  seats  in  the  church?  And  is  it  not  likely  that 
a  knowledge  of  this  may  discourage  many  who  would  otherwise  at- 
tend, but  not  at  the  present  disadvantage?  As  things  now  are, 
what  shall  bring  them  to  the  church  ?  We  know  not  what.  Shall 
they  worship  wholly  by  themselves — "the  blind  leading  the  blind?" 
This,  we  all  admit,  would  not  be  for  the  better.  What  then  shall 
be  done?  Will  we  abandon  them  altogether?  God  forbid!  They 
have  souls  in  their  bodies,  and  Ave  are  their  masters.  We  beseech 
you,  brethren,  acquit  your  consciences  in  this  matter.  If  your 
negroes  will  not  share  the  benefit  of  public  worship,  let  the  guilt  be 
wholly  on  themselves.  Provide  for  their  attendance,  encourage 
them  to  go,  and  then  if  still  they  absent  themselves,  you  at  least 
may  feel  yourselves  at  peace. 

The  Cause  of  Missions. — We  recommend  this  great  interest, 
brethren,  to  your  more  general  and  zealous  support.  We  are  sorry 
to  state  that  during  the  past  year  there  has  been  a  diminution,  and 
not  an  increase,  of  your  contributions.  We  pray  you  to  renew  your 
efforts;  and  for  the  time  to  come  let  there  be  no  cause  of  complaint 
on  this  score.  We  advise  the  immediate  institution  of  a  missionary 
society  in  every  circuit  and  station  where  there  is  none.  And  we 
submit  to  your  discretion  whether  it  might  not  be  well  to  hold  the 
annual  meeting  of  each  circuit  society  at  ths  time  and  place  of 
the  last  quarterly-meeting.      By  this  arrangement  the  subscribers 


In  South  Carolina.  593 

throughout  the  circuit  would  be  readily  informed  when  and  where 
to  forward  their  subscriptions ;  and  these  would  come  in  at  the  most 
convenient  time  to  be  forwarded  by  their  treasurer  to  the  treasurer 
of  the  Conference  society  at  the  place  of  its  annual  session.  Thus 
would  the  circuit  societies  be  brought  into  regular  and  easy  corre- 
spondence with  that  of  the  Conference,  as  the  Conference  society  is 
with  the  parent  institution  at  New  York.  Might  it  not  also  be  well 
to  require  the  treasurer  of  each  circuit  society,  or  other  branch  of 
the  Conference  society,  to  furnish  a  list  of  the  subscribers'  names 
and  the  names  of  donors,  together  with  the  sums  severally  sub- 
scribed or  given  in  his  particular  society,  that  the  whole  may  be 
published  in  a  condensed  form,  accompanying  the  Conference  min- 
utes, or  as  the  Conference  society  may  direct. 

Bibles,  Sunday-school  Books,  and  Tracts. — We  have  al- 
ready expressed  our  desire  to  have  Sunday-schools  established  in 
all  our  congregations.  These  require  suitable  books.  The  institu- 
tion of  the  Bible  Society  of  our  Church  was  principally  owing  to 
the  want  of  Bibles  and  Testaments  for  our  Sunday-schools — an  ap- 
plication to  form  a  society  in  connection  with  that  called  American 
having  been  refused.  For  as  good  a  reason  as  can  influence  Calvin- 
istic  Churches,  under  the  imposing  names  of  American  and  Na- 
tional Societies,  to  monopolize,  as  far  as  they  can,  the  publication 
of  Sunday-school  books  and  tracts,  we  feel  it  our  duty  to  provide 
for  the  wants  of  our  own  congregations  from  the  press  of  our  own 
Church.  We  know  no  reason  why  the  Methodist  people  ought  to 
be  compelled  to  support  Calvinistic  institutions,  however  ingen- 
iously conducted,  or  why  they  should  oblige  themselves  to  purchase 
for  their  Sunday-schools  and  families  such  publications  as  are  not 
agreeable  to  their  own  belief.  The  revenue  of  the  National  Socie- 
ties derived  from  numerous  auxiliaries,  patrons,  agencies,  etc.,  is 
sufficient  to  enable  them  to  publish  Bibles,  Sunday-school  books, 
and  tracts  at  a  price  a  little  above  the  cost  of  the  white  paper  on 
which  they  are  printed;  while  our  own  institutions,  having  no 
hired  agents,  and  paying  back  to  the*  auxiliary  societies  the  whole 
amount  of  their  contributions,  cannot  possibly  afford  the  books 
which  they  publish  at  so  low  a  rate.  Some  means,  therefore,  ought 
to  be  devised  to  make  up  this  deficiency.  Bibles,  Sunday-school 
books,  and  tracts  published  by  us  must  be  afforded  at  as  low  prices  as 
those  published  by  the  National  Societies,  or  we  must  presently  suc- 
cumb to  them,  and  be  content  to  purchase  only  such  books  and  tracts 
as  they  may  please  to  publish.  In  order  to  meet  this  exigencv,  it 
38 


594  History  of  Methodism 

has  been  proposed  to  institute  a  fund,  commonly  called  the  Publish- 
ing Fund,  in  connection  with  our  Book  Concern  at  New  York,  the 
proceeds  of  which  should  be  exclusively  applied  to  the  reduction 
of  the  prices  of  our  charitable  publications  to  as  low  a  rate  as  pos- 
sible. A  more  commendable  object,  brethren,  or  one  more  impor- 
tant to  the  Church,  could  scarcely  be  presented  to  your  notice,  and 
as  such  we  recommend  it  to  your  liberal  patronage.  We  also  rec- 
ommend that  the  Quarterly  Conferences  take  special  cognizance  of 
the  Sunday-schools  in  their  respective  circuits,  authorize  their 
members  to  form  schools  in  their  different  neighborhoods,  ascertain 
what  books  are  Avanted  for  their  use,  and  open  subscriptions  for 
the  purpose  of  supplying  them.  The  preacher  in  charge  of  the 
circuit  will  always  be  a  suitable  medium  of  correspondence  with  the 
agents  at  New  York. 

Finally,  brethren,  give  yourselves  to  God,  and  the  word  of  his 
grace.  Consider  your  profession,  and  hold  fast  unto  the  end. 
Great  has  been  the  mercy  of  the  Lord  toward  you,  and  propor- 
tionably  great  is  your  just  responsibility  for  what  you  have  received. 
We  beseech  you,  by  the  doctrines  you  profess  to  believe,  by  the 
Discipline  you  have  acknowledged,  by  the  abundant  means  of  grace 
you  enjoy,  and  still  more  by  the  power  of  the  quickening  Spirit 
which  has  wrought  mightily  among  you,  be  vigilant,  be  sober,  be 
heavenly-minded.  Flee  the  spirit  of  the  world — the  love  of  dress, 
of  pageantry,  of  popular  distinction.  Drink  no  ardent  spirit.  Take 
no  part  in  that  whereof  the  whole  is  evil.  Remember  our  rule  in 
this  respect,  and  what  you  have  professed  before  many  witnesses. 
Give  no  countenance  to  sin.  Be  faithful  and  affectionate  in  admon- 
ishing one  another.  Be  much  in  prayer.  Attend  strictly  on  all 
the  means  of  grace.  "Be  not  high-minded,  nor  trust  in  uncertain 
riches,  but  in  the  living  God,  who  giveth  us  richly  all  things  to 
enjoy."  Do  good;  be  rich  in  good  works — ready  to  distribute,  will- 
ing to  communicate ;  laying  up  in  store  a  good  foundation  against 
the  time  to  come,  that  you  may  lay  hold  on  eternal  life. 

From  the  beginning  the  members  of  the  South  Car- 
olina Conference  themselves  v/ere  held  to  a  rigid  ac- 
count for  the  faithful  discharge  of  all  ministerial  as 
well  as  Christian  duties.  From  the  passage  of  Dough- 
erty's resolution,  in  January,  1807,  that  "if  any 
preacher  should  desert  his  station  through  fear  in 


In  South  Carolina.  595 

time  of  sickness  or  danger,  the  Conference  should 
never  employ  that  man  again,"  binding  measures  of 
the  like  nature  continued  to  be  adopted  whenever  cir- 
cumstances seemed  to  require  them.  Every  member 
of  the  Conference  forfeited  his  status  as  a  traveling 
preacher  who  could  not  annually  stand  the  examina- 
tion on  the  catechism  of  ministerial  duty,  made  to 
embrace  these  several  points  of  obligation  which  had 
been  solemnly  adjudged  indispensable  for  one  devoted 
wholly  to  God  and  his  work. 

The  change  which  in  later  years  has  taken  place, 
both  in  the  ministry  and  membership  of  the  Church, 
and  which  has  been  observed  and  regretted  by  the  old 
preachers,  is  thus  described  by  Dr.  Pierce: 

I  beg  leave  to  say  that  the  evil  (loss  of  power  in  preaching  in 
proportion  to  advancement  in  learning)  is  not  properly  attributable 
to  learning  itself.  If  there  is  any  evil  at  all  it  must  of  right  be 
attributable  to  some  sort  of  abuse  of  learning  in  the  ministry  of 
Christ.  But  how  could  this  thing  possibly  come  in  to  make  the 
great  difference  that  there  is  between  the  present  time  and  the  im- 
mediate power  of  Methodist  preaching  in  other  days,  illustrated  by 
such  men  as  George  Dougherty  or  Thomas  Darley  down  to  about 
the  period  (1808)  of  the  admission  of  Bishop  Capers  into  the  Con- 
ference? When  I  read  the  Epistles  of  the  apostle  to  the  Corinthian 
Church,  and  hear  him  give  them  the  reasons  why  he  preached  to 
them  in  a  plain  and  practical  way,  it  strikes  me  that  I  see  how  it  is 
that  a  learned  ministry  produces  a  loss  of  power  in  the  preaching 
of  the  word.  St.  Paul  gloried  in  nothing  but  Jesus  Christ  and  him 
crucified.  This  he  preached  to  the  Corinthians,  and  his  preaching 
was  not  with  enticing  words  of  man's  wisdom,  but  in  demonstration 
of  the  Spirit  and  of  power.  And  why  was  all  this  said  if  it  was 
not  designed  to  teach  us  that  the  sum  and  substance  of  St.  Paul's 
preaching  was  a  declaration  of  the  testimonies  of  God  ?  Now,  when 
a  man  prepares  himself  as  the  old  Methodist  preachers  did,  and 
makes  a  powerful  manifestation  of  the  word  of  God,  and  he  believes 
it  and  speaks  it  as  such,  although  there  may  be  here  and  there  a 
rhetorical  error  or  a  misconception  of  a  principle  of  philosophy,  yet 
God  will  not  withdraw  his  power  from  the  word  because  it  is  not 


596  History  of  Methodism 

dressed  up  in  the  livery  of  a  good  and  brilliant  literature.  I  there- 
fore see  how  it  is  that  a  body  of  preachers  may,  by  little  and  little, 
in  a  number  of  years  by  the  charm  of  literary  taste  lean  more  on 
literature  than  on  the  word  of  God,  and  if  God  were  to  bless  such 
preaching  as  he  did  when  the  preaching  was  the  word  of  God  it 
would  amount  to  the  denouncement  of  the  text  itself.  No  matter 
how  learned  a  man  is,  he  must  speak  forth  the  word  of  God,  and  let 
the  people  feel  and  know  that  he  gives  it  forth  to  them  as  the  word 
of  God,  that  he  does  not  expect  it  to  fail  because  it  is  not  grammatical 
or  to  succeed  because  it  is,  but  because  it  is  a  discerner  of  the 
thoughts  and  intents  of  the  heart.  Now,  I  can  conceive  how  Go^t 
can  come  down  to  a  discourse  of  that  sort  and  wield  it  like  he  did 
the  preaching  of  Peter  on  the  day  of  Pentecost.  He  indorses  noth- 
ing but  his  own  word  delivered  as  his  word  by  honest  and  earnest 
ministers.  No  man,  unless  he  is  very  smart,  can  preach  in  a  liter- 
ary style  without  weakening  the  word.  I  care  not  how  learned  we 
are — I  wish  we  were  more  learned  than  we  are — but  unless  I  am 
mistaken,  you  will  never  see  the  hallowed  days  of  Methodistic 
power  return  to  your  circuits  unless  there  is  more  or  less  of  the 
same  method  of  preaching  that  characterized  our  ministry  in  the 
early  days  of  our  ministry.  What  did  St.  Paul  do  when  he  entered 
into  the  synagogue?  He  reasoned  out  of  the  Scriptures,  proving 
that  Jesus  was  the  Son  of  God.  St.  Peter  on  the  day  of  Pentecost 
declared  facts,  deducing  conclusions  therefrom,  and  God  greatly 
blessed  the  word.  And  how  has  the  Church  gone  in  regard  to  dis- 
cipline? In  every  portion  of  the  Methodist  Episcopal  Church, 
South,  with  which  I  am  acquainted  there  are  wayward,  disobedient, 
contemptuous  members  of  the  Church  who  neglect  class-meeting, 
family  prayer,  and  the  communion,  and  who  are  always  found  at 
every  picnic  that  comes  along,  yet,  strange  to  tell,  many  of  those 
people  you  could  not  hire  to  get  out  of  the  Methodist  Church.  Had 
they  lived  in  the  purer  days  of  Methodism  they  would  have  gotten 
out  without  much  trouble.  But  now  that  our  Church  is  filled  up 
with  those  who  are  too  good  to  be  thrown  away,  but  too  bad  to  keep 
in  the  Church,  although  the  class-leader  knows  it  and  the  Church 
knows  it,  still  the  Methodist  Church  is  cursed  throughout  all  the 
land  with  members  who  are  worse  than  useless  to  her,  with  but  little 
fear  of  ever  getting  out  of  the  Church,  because  her  godly  rules  have 
been  suffered  to  fall  into  shameful  disuse.  It  is  a  remarkable  fact 
that  in  those  early  days  the  keys  of  the  kingdom  of  heaven  were, 
as  in  th3  order  of  God's  appointment,  placed  in  the  hands  of  the 


In  South  Carolina.  597 

ministry,  who,  under  God  and  the  Church,  are  responsible  for  the 
exercise  of  discipline.  And  although  they  never  expelled  a  mem- 
ber that  I  know  of  altogether  by  the  preacher,  yet  it  was  the  uni- 
form practice  of  the  Church  for  twenty-five  years  after  my  connection 
with  it  to  have  the  offender  against  any  of  its  laws  immediately 
brought  to  trial.  This  was  right.  If  a  member  is  accused  of  having 
a  walk  and  spirit  contrary  to  the  word  of  God,  and  the  Church 
determines  this  to  be  the  case,  and  he  refuses  to  amend,  turn  him 
out.  God  says  that  whenever  we  separate  the  precious  from  the 
•vile  we  are  as  God's  mouth.  What  does  this  mean  but  to  teach  us 
that  the  Church  is  a  pure  spiritual  body — the  kingdom  over  which 
we  are  made  guardians  and  governors.  Hence  the  Saviour  delivered 
to  Peter  the  keys  of  the  kingdom  of  heaven,  and  said  to  him, 
"  Whatsoever  thou  shalt  bind  on  earth  shall  be  bound  in  heaven, 
and  whatsoever  thou  shalt  loose  on  earth  shall  be  loosed  in  heaven." 
Not  that  God  intended  to  indorse  all  that  the  Church  might  do,  but 
that  the  Church  should  do  just  what  God  had  told  it  to  do,  and  then 
it  was  indorsed  all  the  time.  But  the  fact  is  that  we  have  gone  on 
in  a  loose  way  until  the  Church  is  brought  within  the  influence  of 
the  miserable  idea  of  an  ecclesiastical  democracy.  Brethren  be- 
loved, forgive  me,  for  I  know  that  I  am  right.  The  Methodists 
throughout  the  country  are  greatly  at  fault  because  they  do  not  have 
a  more  rigid,  righteous  discipline  exercised  in  the  Churches.  The 
Church  will  never  reinstate  this  discipline  simply  as  a  Church. 
The  reformation  must  begin  in  the  hands  of  the  ministry,  in  the 
Annual  and  the  General  Conferences.  In  all  the  first  half  of  my 
ministry  throughout  the  country  there  was  not  an  exception  known 
to  me,  unless  there  was  a  most  valid  excuse,  of  any  one  belonging 
to  the  Church  as  an  acceptable  member,  and  neglecting  a  weekly 
class-meeting.  Ninety-eight  out  of  every  hundred  in  the  South 
Carolina  Conference  throughout  my  early  ministry  were  present  at 
every  class-meeting,  unless  absent  on  business  or  sick.  Now  seventv- 
five  out  of  every  hundred  never  go  to  class-meeting  at  all,  have  not 
been  in  one  for  many  years.  And  in  some  places  it  is  more  than 
that.  In  the  giving  way  of  the  Church,  and  in  the  refusal  to  keep 
things  up  to  the  old  Wesleyan  scriptural  standard — I  know  this  to  be 
a  fact — there  is  now  and  has  been  for  a  long  time  in  the  Methodist 
Church  too  great  an  attendance  upon  the  frivolities  of  life,  and  too 
little  attendance  to  prayer  and  class-meeting.  Still  it  is  allowed  to 
go  on.  That  you  may  not  think  me  extreme  in  my  advocacy  of 
plainness  in  dress,  I  will  state  that  many  have  thought  for  a  long 


598  History  of  Methodism. 

time  past  that  I  dressed  too  Avell  and  kept  myself  too  clean  for  a 
Methodist  preacher.  One  of  the  old  brethren  once  remarked  to  me 
that  "if  I  did  not  look  so  much  like  a  lawyer  I  could  convert  half 
the  world  myself."  But  it  does  not  follow  that  vanity  is  commend- 
able. The  way  to  overcome  the  disposition  to  be  extravagant  in 
dress,  the  foolishness  of  wearing  jewelry,  and  the  neglect  of  class- 
meeting,  is  by  frequent  special  social  conferences  between  pastors 
and  people  on  this  subject.  The  people  are  not  prepared  to  be  taken 
up  and  disciplined  with  reference  to  this  matter,  but  by  some  script- 
ural lessons,  Christian  conferences,  and  fervent  prayer,  Methodism 
can  be  put  back  in  three  years  where  it  was  fifty  years  ago,  and 
nobody  be  hurt,  but  everybody  remarkably  improved  and  delighted. 


APPENDIX. 


THE  BOUNDARY  OF  THE  SOUTH  CAKOLINA 
CONFERENCE. 

IN  the  Discipline  of  1792  the  Annual  Conferences  are  called  "  Dis- 
trict Conferences,"  there  being  then  one  held  for  every  presid- 
ing elder's  district.  But  the  term  was  never  afterward  thus  em- 
ployed, though  it  was  subsequently  (1820-1836)  applied  to  the 
Conferences  of  local  preachers  appointed  for  each  presiding  elder's 
district,  and  is  now  applied  (since  1870)  to  the  Conferences  held  an- 
nually in  each  presiding  elder's  district,  and  composed  of  all  the 
preachers  in  the  district — traveling  and  local — and  of  such  number 
of  laymen  as  the  Annual  Conference  may  determine.  In  1796  the 
term  "  District"  was  .changed  to  "Yearly,"  and  "Yearly,"  in  1816, 
to  'Annual  Conferences."  The  boundary  of  the  South  Carolina 
Conference  was  given  in  1796,  when  the  first  six  "  Yearly  Confer- 
ences" were  defined  as  follows:  "The  South  Carolina  Conference, 
for  South  Carolina,  Georgia,  and  the  remainder  of  North  Carolina 
(not  included  in  the  Virginia  Conference,  viz.,  All  that  part  of 
North  Carolina  which  lies  on  the  north  side  of  Cape  Fear  River, 
including  also  the  circuits  which  are  situated  on  the  branches  of 
the  Yadkin)."  In  1804  Wilmington,  Morganton,  and  Swanano  cir- 
cuits, were  transferred  to  the  South  Carolina  Conference;  in  1812 
that  part  of  South  Carolina  included  in  the  Holston  District  (Tu- 
gulo,  Pickens,  and  Greenville  circuits)  was  transferred  to  the  Ten- 
nessee Conference ;  and  in  1824  the  Black  Mountain  and  French 
Broad  circuits,  which  formerly  belonged  to  the  South  Carolina  Con- 
ference, were  transferred  to  the  Holston  Conference;  and  South 
Carolina  Conference  included  all  South  Carolina,  Georgia,  East 
Florida,  and  that  part  of  North  Carolina  not  included  in  the  Vir- 
ginia and  Holston  Conferences.  In  1830,  under  the  proviso  of 
1828  authorizing  the  bishop  or  bishops  attending  the  South  Car- 
olina Conference,  with  the  advice  and  consent  of  said  Conference,  to 
form  a  new  Conference  of  any  section  of  country  included  in  its 

(599) 


600  Appendix. 

territory,  the  Georgia  Conference  was  set  off,  and  in  1832  the 
boundary  was  fixed  as  follows :  "  South  Carolina  Conference  shall 
include  the  State  of  South  Carolina  (except  so  much  as  is  included 
in  the  Tugulo,  Greenville,  and  Pickens  circuits),  and  that  part 
of  North  Carolina  not  included  in  the  Virginia  and  Holston  Con- 
ferences ; "  in  1836  as  before,  except  for  last  clause  read,  "  that 
part  of  North  Carolina  now  included  in  the  Wilmington  and  Lin- 
colnton  districts."  In  1850,  all  that  part  of  North  Carolina  which 
lies  on  the  south  side  of  the  Cape  Fear  River,  and  as  far  west  as  the 
Catawba  River,  was  transferred  to  the  North  Carolina  Conference  ; 
and  in  1870  the  remainder  of  the  State  was  disposed  of  in  the  same 
way,  when  the  South  Carolina  Conference  was  made  to  "  include  all 
the  State  of  South  Carolina." 


SOUTH  CAROLINA  GENERAL  CONFERENCE  DELEGA- 
TIONS, FROM  THE  GENERAL  CONFERENCE  OF  1804 

TO  THE  PRESENT  TIME. 

Members  who  attended  the  General  Conference  of  1804 :  Josias 
Rundle,  George  Dougherty,  Honover  Donning,  Moses  Mathews, 
James  Jenkins. 

Members  who  attended  the  General  Conference  of  1808 :  Josias 
Bundle,  Britton  Capel,  Joseph  Tarpley,  James  H.  Mellard,  William 
Phoebus,  John  Gamewell,  Wiley  WTar\vick,  Lewis  Myers,  Epps 
Tucker,  Daniel  Asbury,  Samuel  Mills. 

After  that  time  they  were  elected,  as  follows  : 

1812.  Lewis  Myers,  Daniel  Asbury,  Lovick  Pierce,  Joseph  Tar- 
pley, William  M.  Kennedy,  James  Russell,  James  E.  Glenn,  Joseph 
Travis,  Hilliard  Judge,  Samuel  Dunwody.     No  reserves. 

1816.  Lewis  Myers,  Daniel  Asbury,  Joseph  Tarpley,  William  M. 
Kennedy,  Thomas  Mason,  Hilliard  Judge,  Samuel  Dunwody,  An- 
thony Senter,  John  B.  Glenn,  Sol.  Bryan,  James  Norton,  Henry 
Bass,  Reuben  Tucker,  Alexander  Talley.     No  reserves. 

1820.  Joseph  Tarpley,  Joseph  Travis,  William  Capers,  James 
Norton,  Lewis  Myers,  Daniel  Asbury,  S.  K.  Hodges,  Samuel  Dun- 
wody, William  M.  Kennedy.     Reserve:  J.  O.  Andrew. 

1824.  James  O.  Andrew,  Lewis  Myers,  William  M.  Kennedy,  S. 
K.  Hodges,  James  Norton,  Henry  Bass,  William  Capers,  Samuel 
Dunwody,  Lovick  Pierce,  Nicholas  Talley,  Joseph  Travis.  Re- 
serve :  Andrew  Hamill. 

1828.  J.    O.    Andrew,  William    Capers,    William   M.  Kennedy, 


Appendix.  601 

Lovick  Pierce.  Henry  Bass,  Samuel  Dunwody,  S.  K.  Hodges,  George 
Hill,  William  Arnold,  Andrew  Hamill,  M.  McPherson,  Robert 
Adams,  Elijah  Sinclair.     No  reserves. 

1832.  William  Capers,  Malcom  McPherson,  William  M.  Kenne- 
dy, Henry  Bass,  Samuel  Dunwody,  N.  Talley,  Hartwell  Spain, 
Charles  Betts,  Bond  English.  Reserves :  Robert  Adams,  Daniel  G. 
McDaniei,  Joseph  Holmes. 

1836.  William  Capers,  Samuel  Dunwody,  William  N.  Kennedy, 
N.  Talley,  M.  McPherson,  C.  Betts.  Reserves:  H.  Bass,  William 
M.  Wightman,  H.  Spain. 

1840.  William  Capers,  C.  Betts,  William  M.  Wightman,  William 
M.  Kennedy,  Bond  English.  Reserves :  H.  Spain,  H.  A.  C.  Walk- 
er, N.  Talley. 

1844.  William  Capers,  William  M.  Wightman,  Charles  Betts, 
Samuel  Dunwody,  H.  A.  C.  Walker.  Reserves  :  Whitefoord  Smith, 
Bond  English. 

Delegates  to  Convention  1845  :  William  Capers,  William  M. 
Wightman,  Charles  Betts,  H.  A.  C.  Walker,  Samuel  Dunwody,  Bond 
English,  Whitefoord  Smith,  Samuel  W.  Capers,  Robert  J.  Boyd. 

1846.  William  Capers,  William  M.  Wightman,  H.  A.  C.  Walker, 
Charles  Betts,  N.  Talley,  B.  English.  Reserves:  W.  Smith,  S. 
Dunwody,  S.  W.  Capers. 

1850.  William  M.  Wightman,  Whitefoord  Smith,  H.  A.  C.  Walk- 
er, C.  Betts,  A.  M.  Shipp,  James  Stacy,  W.  A.  Gamewell,  N.  Talley, 
S.  W.  Capers.     Reserves :  R.  J.  Boyd,  H.  Spain. 

1854.  William  M.  Wightman,  A.  M.  Shipp,  W.  A.  Gamewell, 
Whitefoord  Smith,  H.  A.  C.  Walker,  William  A.  McSwain,  R.  J. 
Boyd,  James  Stacy.     Reserves :  T.  R.  Walsh,  H.  H.  Durant. 

1858.  William  M.  Wightman,  W.  A.  Gamewell,  A.  M.  Shipp, 
H.  A.  C.  Walker,  R.  J.  Boyd,  W.  A.  McSwain,  N.  Talley,  J.  W. 
Kelly,  James  Stacy,  C.  Betts.  Reserves :  William  P.  Mouzon,  H. 
C.  Parsons. 

1862.  A.  M.  Shipp,  W.  A.  Gamewell,  H.  A.  C.  Walker,  R.  J. 
Boyd,  W.  A.  McSwain,  S.  H.  Browne,  Wrilliam  P.  Mouzon,  James 
Stacy,  H.  C.  Parsons.  Reserves :  C.  Betts,  J.  T.  Wightman,  C.  H. 
Pritchard,  H.  M.  Mood. 

1866.  Whitefoord  Smith,  A.  M.  Shipp,  W.  A.  Gamewell,  H.  A. 
C.  Walker,  S.  H.  Browne,  R.  J.  Boyd,  James  Stacy,  William  H. 
Fleming,  Charles  Betts.  Reserves :  J.  W.  Kelly,  J.  R.  Pickett, 
William  P.  Mouzon. 

1870.  A.  M.  Shipp,  IT.  A.  C.  Walker,  W.  Smith,  W.  P.  Mouzon, 


G02  Appendix. 

William  H.  Fleming,  F.  M.  Kennedy.  Keserves :  S.  H.  Browne, 
A.  M.  Chrietzberg,  J.  W.  Kelly.  Lay  Delegates:  "W.  J.  Montgom- 
ery, G.  W.  Williams,  A.  A.  Gilbert,  H.  J.  Wright,  J.  H.  Carlisle,  S. 
Bobo.  Lay  Keserves :  J.  V.  Moore,  B.  Stokes,  E.  T.  Kembert,  K. 
F.  Simpson,  T.  S.  Moorman,  D.  E.  Barton. 

1874.  A.  M.  Sbipp,  F.  M.  Kennedy,  H.  A.  C.  Walker,  W.  H. 
Fleming,  J.  W.  Kelly,  S.  H.  Browne.  Reserves:  A.  M.  Chrietz- 
berg, S.  B.  Jones,  H.  M.  Mood,  J.  T.  Wightman.  Lay  Delegates : 
S.  Bobo,  J.  H.  Kinsler,  A.  A.  Gilbert,  F.  A.  Connor,  A.  E.  Will- 
iams, S.  A.  Nelson.  Lay  Reserves :  L.  Bellenger,  W.  C.  McMillan, 
S.  M.  Rice,  W.  W.  Pemberton,  S.  C.  Clyde,  R.  H.  Yeargin. 

1878.  A.  M.  Shipp,  W.  W.  Duncan,  F.  M.  Kennedy,  H.  A.  C. 
Walker,  A.  M.  Chrietzberg,  S.  B.  Jones,  O.  A.  Darby.  Reserves  : 
Sidi  H.  Browne,  J.  W.  Kelly,  J.  T.  Wightman,  W.  C.  Power.  Lay 
Delegates :  J.  H.  Carlisle,  T.  S.  Moorman,  W.  C.  McMillan,  Wm. 
Stokes,  F.  A.  Connor,  Dr.  H.  Baer,  G.  J.  Patterson.  Lay  Reserves: 
W.  K.  Blake,  John  A.  Elkin,  J.  R.  Mood,  W.  H.  Smith  (L.  P.). 

1882.  A.  M.  Shipp,  S.  B.  Jones,  W.  W.  Duncan,  O.  A.  Darby,  W. 
P.  Mouzon.  Reserves :  S.  II.  Browne,  S.  A.  Weber,  J.  M.  Carlisle. 
Lay  Delegates:  James  H.  Carlisle,  F.  A.  Conner,  W.  T.  D.  Cousar, 
William  Stokes,  H.  H.  Newton.  Lay  Reserves :  W.  K.  Blake,  R. 
Y  McLeod,  W.  S.  Morrison,  J.  F.  Carraway,  T.  W.  Stanland. 


Appendix. 


603 


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606  Appendix. 

BIOGRAPHICAL  SKETCHES, 


Asbury,  Daniel  (see  Chapter  XL). 

Andrews,  Lemuel  was  admitted  on  trial  into  the  South  Carolina 
Conference  in  1787,  and  traveled  the  Pedee,  Saluda,  Edisto,  and 
San  tee  circuits  ;  was  attentive  to  the  work,  of  a  steady,  upright  walk . 
died  in  peace,  and  was  buried  in  Santee,  where  he  last  preached. 

Andrews,  Wyatt  entered  the  Conference  in  1789,  and  was  ap- 
pointed to  Washington  in  Georgia ;  the  next  year  on  Cherokee  Circuit 
in  South  Carolina,  where  he  died  and  was  buried.  As  long  as  he 
could  ride  he  traveled,  and  while  he  had  breath  he  praised  the  Lord. 

Bingham,  Henry  a  native  of  Virginia,  admitted  on  trial  in  1785, 
and  traveled  the  Yadkin,  Salisbury,  Pedee,  and  Edisto  circuits; 
serious,  faithful,  zealous,  humble,  and  teachable ;  died  at  Cattle  Creek 
Camp-ground  in  Edisto  Circuit  in  1788 ;  fervent  in  exhortation  during 
his  sickness  and  resigned  in  death. 

Bass,  Henry  was  born  in  Berlin  in  Connecticut,  December  9, 
1786 ;  removed  to  Fayetteville  in  North  Carolina,  where  he  was  con- 
verted and  joined  the  Church  in  1807 ;  admitted  on  trial  in  1812 ;  was 
ordained  deacon  by  Bishop  Asbury  in  January,  1814,  and  elder  by 
Bishop  McKendree  in  December,  1815 ;  always  a  laborious,  attentive, 
and  useful  preacher,  filling  the  office  of  presiding  elder  eighteen 
years,  on  circuits  and  stations  nineteen  years,  and  superannuated  a 
little  more  than  eleven  years.  He  died  of  cancer  May  13,  1860,  at 
Cokesbury,  and  was  buried  at  Tabernacle  Church.  His  expressions 
of  faith  and  holy  joy  amid  extreme  and  protracted  sufferings,  "How 
good  the  Lord  is,"  "I  trust  in  God  above  all,"  presented  a  true 
spectacle  of  moral  sublimity. 

Belin,  James  L.  was  born  in  All  Saints'  Parish  in  South  Caro- 
lina in  1788;  admitted  on  trial  in  1812,  with  Henry  Bass  and  Nicho- 
las Talley,  and  after  a  ministerial  life  of  about  forty-seven  years, 
died  by  a  fall  from  his  buggy,  May  19, 1859,  and  was  buried  on  Wac- 
camaAV  Neck.  He  was  a  pure-hearted  man,  very  devotional  in  spirit, 
an  experimental  preacher,  and  remarkably  charitable  to  the  poor. 
He  opened  the  way  for  missions  by  preaching  in  1819  on  the  plan- 
tations of  Kobert  Withers  and  Major  Ward ;  with  Theophilus  Hug- 
gins  formed  the  Waccamaw  Mission  in  1836,  and  bequeathed  well- 
nigh  the  whole  of  his  property  to  the  support  and  advancement 
of  its  interests. 


Appendix.  607 

Bunch,  John  was  a  classmate  in  the  ministry  of  James  L. 
Belin,  and  like  him  a  faithful  and  laborious  missionary;  born  in 
Charleston  District,  converted  in  his  seventeenth  year,  and  two  years 
afterward,  1812,  admitted  on  trial  into  the  itinerancy;  passed  seven 
years  successively  as  a  preacher,  but  was  compelled  by  ill  health  to 
locate  in  1819.  He  returned  to  the  Conference  in  1829,  and  traveled 
successively  the  Congaree,  Santee,  and  Black  Biver  circuits ;  was 
appointed  in  1833  to  the  mission  on  North  and  South  Santee,  where 
for  four  years  he  preached  four  or  five  times  every  Sabbath,  walking 
from  plantation  to  plantation,  and  during  the  week  catechising  the 
children  and  visiting  the  sick.  The  last  year  of  his  life  was  spent 
in  the  work  of  a  missionary  on  Cooper  Biver,  an  extensive  field 
which  he  was  the  first  to  occupy,  and  where  amid  successful  labors 
he  died  September  7,  1838,  charging  his  family  with  his  dying  ac- 
cents to  meet  him  in  heaven. 

Bunch,  Beddick  son  of  the  Bev.  John  Bunch,  was  received  on 
trial  in  1849,  and  sent  to  Savannah  Biver  Mission;  had  just  entered 
upon  the  second  year  of  his  itinerancy  in  the  same  field,  where  he 
died  in  great  peace  February  14, 1851,  at  the  house  of  Thomas  Harde 
in  Beaufort.     He  was  pious,  devout,  and  useful. 

Betts,  Charles  was  born  in  North  Carolina  in  the  year  1800, 
converted  m  his  sixteenth  year,  and  entered  the  traveling  ministry 
in  the  South  Carolina  Conference  in  1818.  His  deep  piety,  vigorous 
intellect,  and  great  success  as  a  preacher,  gave  him  a  leading  po- 
sition among  his  brethren,  who  honored  him  with  frequent  elections 
to  the  General  Conference,  and  also  cheerfully  accorded  to  him  the 
largest  and  most  important  appointments  in  the  Conference.  He 
had  a  well-knit  and  powerful  frame,  and  in  the  fifty-two  years  of  his 
itinerant  labor  taxed  it  to  its  utmost  ability.  During  ail  this  time 
he  never  turned  a  weather-side  to  the  storm  till  about  the  close  of 
his  life.  In  December,  1871,  he  took  a  superannuated  relation,  and 
about  the  middle  of  September,  1872,  died  in  peace  at  the  house  of 
his  son-in-law,  Dr.  E.  B.  Smith,  in  Marion.  A  good  man,  a  faithful 
friend,  and  a  preacher  of  the  word  with  power  and  with  the  Holy 
Ghost,  and  with  much  assurance. 

Bell,  Benjamin  was  born  in  Montgomery  county  in  North  Caro- 
lina, November  15,  1801;  born  again  August  9,  1818;  licensed  to 
preach  August  5,  1825,  and  admitted  on  trial  in  the  traveling  con- 
nection in  January,  1826.  He  possessed  more  than  ordinary  talents, 
and  by  the  success  attending  his  ministry  showed  himself  to  be  a 
workman  that  needeth  not  to  be  ashamed.     He  continued  his  minis- 


608  Appendix. 

terial  labors  with  regularity  until  1833,  when  he  was  superannuated 
for  one  year;  continued  effective  from  1834  to  1838,  when  he  was 
forced  by  ill  health  to  ask  again  for  a  superannuated  relation.  He 
departed  this  life  June  27,  1838,  in  Anson  county  in  North  Carolina, 
in  full  assurance  of  a  blissful  immortality.  So  sweet  and  easy  was 
his  death  that  the  smile  remained  on  his  countenance  after  the  spirit 
was  gone,  a,  beautiful  token  of  its  peaceful  departure  and  of  its  tri- 
umphant entrance  into  eternal  rest. 

Brown,  Absalom  was  a  native  of  North  Carolina;  admitted  on 
trial  in  1828,  and  traveled  successively  the  Lincoln,  Quincy  (Florida), 
Sugar  Creek,  Rocky  River,  and  Montgomery  circuits ;  was  afflicted 
with  derangement  several  months,  and  died  of  paralysis  in  the  cir- 
cuit he  last  traveled,  in  1838— a  humble-minded,  godly  man,  and 
an  able  preacher. 

Bozeman,  Samuel  was  received  on  trial  as  a  traveling  preacher 
in  1830,  and  appointed  in  succession  to  the  Lincoln,  Pedee,  Mont- 
gomery, and  Cooper  River  circuits ;  located  on  account  of  ill  health 
in  1834,  but  was  granted  a  superannuated  relation  by  the  Conference 
in  1835,  about  the  time  of  his  death;  a  man  of  sincere  piety,  and 
zealous  for  the  salvation  of  souls,  of  moderate  preaching  ability, 
yet  highly  useful  in  the  several  appointments  which  he  filled.  He 
died  in  Richmond  county,  in  North  Carolina,  in  full  prospect  of 
eternal  glory. 

Boyd,  Robert  J.  was  born  in  Chester  District,  in  South  Caro- 
lina, November  24,  1805,  and  died  at  Marion  September  3,  1869, 
being  nearly  sixty-four  years  old.  He  was  converted  in  early  youth, 
licensed  to  preach  January  4,  1830,  received  on  trial  in  the  Confer- 
ence in  1834,  and  for  thirty-five  years  was  in  active  service  in  the 
mission  field,  on  circuits,  stations,  and  districts,  ceasing  at  once  to 
work  and  live.  He  held  at  different  times  many  positions  of  honor 
or  trust  in  the  gift  of  his  Conference,  and  in  every  position  bore 
himself  with  that  simplicity  and  dignity  which  most  adorn  the 
Christian  character.  Whether  as  a  missionary  to  the  negroes,  or 
pastor,  or  presiding  elder,  or  delegate  to  the  General  Conference,  he 
always  met  the  responsibilities  of  the  occasion  with  calmness  and 
courage,  and  always  proved  himself  equal  to  his  work.  He  met  his 
appointments  as  long  as  he  could  ride,  and  then,  after  a  few  weeks  of 
intense  suffering,  passed  away  in  a  moment  to  his  eternal  reward. 

Boone,  William  English  was  born  in  Fayette ville,  North 
Carolina,  January  11,  1830 ;  converted  in  1846,  educated  at  Cokes- 
bury  School,  and  entered  the  Conference  on  trial  in  1850,  and  was 


*. 


Appendix.  609 

appointed  to  Wadesboro  Circuit;  in  1852,  to  Newberry;  in  1853,  to 
Yorkville ;  in  1854,  to  Marion  Street  Station,  Columbia ;  the  three 
following  years  to  St.  James  and  Spring  Street,  Charleston;  and  in 
1858,  to  Aiken,  where  he  died  on  the  29th  of  October.  He  lived 
the  life  of  a  perfect  and  upright  man,  and  his  end  was  peace. 

Boyden,  Edward  D.  was  born  in  Charleston,  South  Carolina, 
January  14,  1827;  professed  religion  in  May,  1853,  and  in  Novem- 
ber of  the  same  year  was  admitted  on  trial  in  the  Conference ;  trav- 
eled successively  the  Black  Swamp,  Marion,  and  Conwayboro  cir- 
cuits; died  in  1856,  and  was  buried  in  his  native  city.  He  was  a 
man  of  no  ordinary  promise,  but  a  mysterious  Providence  called 
him  home.  With  a  voice  tremulous  in  death,  he  declared,  "All  is 
well,"  and  Ml  asleep  in  Jesus. 

Carter,  Benjamin  was  a  native  of  the  Western  waters,  a  soldier 
in  the  Kevolutionary  War,  in  which  he  received  a  wound  which 
greatly  weakened  him  in  his  labors ;  was  admitted  on  trial  in  the 
itinerancy  in  1787,  and  employed  about  six  years.  He  was  a  happy 
Christian,  a  pointed,  zealous  preacher,  a  strict  disciplinarian,  and 
feared  not  the  face  of  man;  filled  the  Burke  Circuit  in  1792,  and 
died  in  August  of  that  year  at  Shoulderbone,  in  Washington  comity, 
Georgia,  blessed  with  consolations  in  his  last  hours. 

Connor,  James  was  born  in  Buckingham  county,  in  Virginia ; 
entered  the  itinerancy  in  1787,  with  Benjamin  Carter;  traveled  two 
and  a-half  years,  ami  died  at  Augusta,  Georgia — his  last  appoint- 
ment— in  1789.  A  pious,  solid  man,  promising  usefulness  to  the 
Church,  he  was  suddenly  taken  from  labor  to  reward. 

Capers,  William  (see  Chapter  XV.). 

Capers,  Samuel  Wragg  was  a  half-brother  of  Bishop  Capers; 
born  in  Georgetown,  South  Carolina,  March  5,  1797*7  educated~at 
Lodebar  Academy,  in  Sumter  District ;  received  on  tria  lin  the  trav- 
eling connection  in  1828,  and  sent  to  Orangeburg  Circuit ;  in  1829, 
selected  as  the  traveling  companion  of  Bishop  McKendree;  in  1830 
and  1831,  stationed  in  Camden;  in  1832  and  1833,  in  Wilmington, 
North  Carolina;  in  1834,  in  Fayetteville;  in  1835  and  1836,  agent 
for  the  Cokesbury  Conference  School ;  in  1837,  Winnsboro  Circuit; 
in  1838,  Santee ;  located  for  one  year,  and  in  1840  readmitted  and 
sent  to  Darlington  Circuit;  in  1841,  to  Spartanburg;  in  1842  to 
AVadesboro;  in  1843,  to  Columbia;  the  two  following  years  to  Cum- 
berland Street  Church,  Charleston;  in  1846,  to  Wilmington;  the 
three  following  years  presiding  elder  of  Charleston  District;  in 
1850,  in  charge  of  Columbia  District,  where  he  remained  four  years; 
39 


610  Appendix. 

in  1854,  on  Wateree  Mission;  in  1855,  superannuated,  and  died  in 
Camden  on  the  22d  of  June  of  the  same  year.  He  was  a  strong 
man  physically  and  mentally,  and  his  ministry  was  often  in  dem- 
onstration of  the  Spirit  and  power.  He  died,  lamented  by  thou- 
sands in  and  out  of  the  Church. 

Crook,  Wii/liam  was  born  in  Chester  District,  South  Carolina, 
in  1805;  converted  when  sixteen  years  old,  in  1821;  admitted  into 
the  traveling  connection  in  1825,  and  was  constantly  engaged  in 
preaching  the  gospel  of  Christ  with  zeal  and  success  till  forced  by 
ill  health  to  retire  from  the  field  of  active  labor.  He  filled  nearly 
all  the  stations  in  the  Conference,  was  presiding  elder  eight  year?, 
and  traveled  extensively  in  North  and  South  Carolina,  exerting  an 
influence  for  good  wherever  he  went,  both  by  precept  and  example. 
He  was  greatly  beloved  as  a  preacher  and  a  Christian;  professed 
the  blessing  of  sanctification,  and  bore  the  fruits  of  holiness  in  his 
life.  After  traveling  thirty-six  years,  he  took  a  superannuated  re- 
lation in  1862,  and  at  the  end  of  six  years  of  sufferings,  under 
which  he  was  patient  and  resigned,  knowing  that  these  afflictions 
would  soon  work  for  him  a  far  more  exceeding  and  eternal  weight 
of  glory,  he  breathed  his  last  in  the  triumphs  of  faith  November 
25,  1867,  in  York  District,  South  Carolina,  and  his  sanctified  spirit 
passed  away  to  enjoy  the  rest  that  remains  for  the  people  of  God. 

Crook,  John  David  Weaver  was  born  in  Orangeburg  District; 
converted  when  about  twenty-two  years  of  age ;  admitted  on  trial  in 
the  South  Carolina  Conference  in  1851,  and  appointed  to  the  Cooper 
River  in  1852  and  1853  ;  the  six  following  years  to  Savannah  River 
Mission;  in  1860  and  1861  to  Walterboro  Circuit;  the  two  follow- 
ing years  to  Providence;  in  1864,  to  Black  Swamp;  in  1865,  to  St. 
Bartholomew's;  and  in  1866,  to  Eastern  Orange  Circuit,  where  he 
died  of  paralysis  on  the  1st  of  May.  He  was  almost  totally  un- 
conscious throughout  his  last  illness,  but  in  occasional  periods  of 
consciousness  expressed  his  resignation  to  the  will  of  God,  and  his 
readiness  to  depart,  and  having  given  some  directions  in  reference 
to  his  burial,  calmly  fell  asleep  in  Jesus. 

Clenny,  Parley  W.  Avas  born  in  Anson  county,  in  North  Car- 
olina, October  17, 1812;  converted  July  6,  1828;  admitted  on  trial  as 
a  traveling  preacher  by  the  South  Carolina  Conference  in  January, 
1832,  and  appointed  successively  to  the  Orangeburg,  Barnwell, 
Greenville,  and  Lancaster  circuits,  which  he  filled  much  to  the 
satisfaction  of  the  people.  From  the  Lancaster  Circuit  he  was  re- 
moved to  Santee  in  1835,  and  shortly  after  died  in  great  triumph  at 


Appendix.  6  LI 

the  camp-meeting  held  at  Rembert's  Camp-ground,  cut  down  in  the 
very  morning  of  life  and  the  early  dawning  of  future  usefulness. 

Coburn,  John  R.  was  born  in  Charleston  District,  South  Caro- 
lina, September  18,  1799 ;  converted  in  1827;  admitted  on  trial  in  the 
Conference  in  January,  1829,  and  appointed  to  Broad  River  Circuit, 
Georgia;  1830,  Reedy  River;  1831,  Saluda;  1832,  mission  south  of 
Charleston;  1833,  Combahee  and  Pon  Pon;  from  1834  to  1836, 
Beaufort  and  neighboring  islands;  1837,  North  and  South  Santee; 
1838,  Lower  Santee;  1839,  South  Santee;  from  1840  to  1852,  Com- 
bahee and  Ashepoo;  1853  and  1854,  Combahee;  from  1855  to  1859, 
Beaufort  Mission;  from  18G0  to  1863,  Savannah  River  Mission; 
1864  and  1865,  Barnwell  and  Silverton  Mission;  1866,  Blackville; 
from  1867  to  1876,  Hardeeville  Mission ;  1877,  Hardeeville  Circuit 
and  Mission;  1878,  superannuated,  and  sustained  that  relation  until 
his  death  at  Florence,  South  Carolina,  September  29,  1880,  in  the 
eighty-second  year  of  his  age.  For  over  half  a  century  he  was  a 
faithful  watchman  on  the  walls  of  Zion,  and  a  greater  part  of  that 
time  he  was  a  missionary  to  the  blacks.  In  this  work  he  was  a 
model ;  in  the  cabin  of  the  slave  or  the  mansion  of  the  master  he 
was  alike  earnest  aud  faithful.  He  grew  old  gracefully,  and  as  he 
felt  his  end  approaching  there  was  no  alarm  or  apprehension  in 
view  of  death.  He  was  ready — had  been  ready  for  many  long 
years. 

Dougherty,  George  a  native  of  South  Carolina,  a  man  of  great 
affliction,  but  uncommon  fortitude;  suffered  the  loss  of  one  of  his 
eyes  by  small-pox;  his  body  tall  but  very  slender;  his  organical 
powers  weak,  and  voice  effeminate ;  yet  under  all  these  disadvantages 
he  became  a  great  preacher.  His  mind  and  memory  were  exceed- 
ingly capacious,  and  he  accumulated  a  vast  fund  of  knowledge;  he 
seemed  to  retain  the  substance  of  all  he  read  or  heard  of  importance, 
and  could  recite  or  repeat  it  with  great  correctness.  He  was  totally 
dead  to  the  world,  indefatigable  in  labor  and  study,  a  father  to  the 
poor  and  distressed.  As  a  citizen,  a  Christian,  a  minister,  a  pre- 
siding elder,  and  a  member  of  the  South  Carolina  Conference,  he 
stood  preeminent  among  the  people.  He  began  to  travel  in  Santee, 
1798;  Oconee,  1799;  Charleston,  1800  and  1801;  Saluda  District, 
the  three  following  years;  Camden  District,  1805  and  1806;  super- 
annuated in  1807,  and  died  soon  after  in  Wilmington,  North  Caro- 
lina, on  the  23d  of  March.  He  was  buried  in  the  African  church 
by  the  side  of  William  Meredith,  the  founder  of  that  church,  and 
the  Derson  who  formed  that  society.      (See  Chapter  XIII.) 


612  Appendix. 

Dunwody,  Samxel  was  born  in  Chester  county,  Pennsylvania, 
August  3,  1780;  converted  in  his  twenty-second  year ;  recommended 
by  the  Quarterly  Conference  of  Ogeechee  Circuit,  Georgia,  with 
William  M.  Kennedy,  and  admitted  on  trial  in  the  South  Carolina 
Conference  in  1806,  and  appointed  to  Bladen  and  Brunswick,  North 
Carolina;  in  1807,  to  Savannah,  Georgia;  in  1808,  to  Wilmington, 
North  Carolina;  in  1809,  to  Fayetteville;  in  1810,  to  Georgetown, 
South  Carolina;  in  1811,  to  Charleston;  in  1812,  presiding  elder 
of  Mississippi  District,  but  changed  to  Charleston ;  in  1813,  St. 
Mary's,  Georgia;  in  1814,  to  Charleston;  in  1815  and  1816,  to 
Columbia;  in  1817  and  1818,  to  Augusta,  Georgia;  in  1819,  to 
Camden;  in  1820,  to  Sandy  Eiver  ;  in  1821,  to  Wilmington  ;  in  1822, 
to  Fayetteville;  in  1823,  to  Georgetown;  in  1824.  to  Charleston;  in 
1825,  to  Augusta;  in  1826,  Santee;  in  1827,  Liberty,  Georgia;  1828, 
Newberry;  in  1829,  to  Santee;  in  1830  and  1831,  to  Sandy  Kiver; 
in  1832  and  1833,  to  Orangeburg ;  in  1834,  to  Cooper  Kiver;  in  1835, 
to  Black  Swamp;  in  1836,  to  Columbia  Circuit;  in  1837,  to  Cypress; 
in  1838  and  1839,  to  Cokesbury;  in  1840,  to  Orangeburg;  in  1841, 
to  Laurens;  in  1842  and  1843,  to  Edgefield;  in  1844  and  1845,  to 
Newberry;  in  1846,  superannuated,  after  a  term  of  nearly  forty 
rears'  service.  As  a  preacher,  he  was  original  both  as  to  matter 
aid  manner,  and  his  sermons  were  masterpieces  of  their  kind ;  as  a 
controversionalist,  he  drew  his  arguments  and  illustrations  from  the 
word  of  God,  and  they  did  wonderful  execution ;  as  a  student,  he 
was  eminently  a  man  of  one  book — the  Bible;  as  a  Christian,  his 
experience  was  scriptural  and  his  example  irreproachable.  He 
died  of  paralysis  July  8,  1854,  and  sunk  gently  into  the  arms  of 
death  as  a  child  would  fall  asleep  on  the  bosom  of  its  mother.  "Let 
me  die  the  death  of  the  righteous,  and  let  my  last  end  be  like  his." 
Dickenson,  Charles  was  born  in  Moore  county,  North  Carolina, 
about  the  year  1784;  soon  after  his  conversion  commenced  traveling 
with  his  brother  Thomas,  who  was  received  on  trial  in  1811  and  sent 
to  Cypress  Circuit,  and  was  employed  to  succeed  him  after  his  death 
in  the  early  part  of  the  year;  was  admitted  on  trial  at  the  ensuing 
Conference,  1812,  and  appointed  to  Little  River ;  1813,  to  Cedar  Creek ; 
3814,  to  Grove  Circuit;  1815,  to  Deep  River;  1816,  to  Washington, 
Georgia;  1817,  to  Oakmulgee;  1819,  to  Washington;  1820,  to  Louis- 
ville, where  he  labored  successfully  for  about  six  months.  In  August, 
he  went  to  his  residence  in  Washington  county;  was  attacked  with 
bilious  fever,  accompanied  with  bilious  colic,  and  on  the  first  day 
of  September,  perceiving  his  end  was  near,  he  said,  "The  Lord  is 


Appendix.  613 

here,"  then  bid  all  present  farewell ;  closed  his  own  eyes,  folded  his 
hands,  and  his  happy  spirit,  without  a  sigh  or  groan,  took  its  flight. 
He  was  an  exemplary  and  devoted  Christian,  and  although  his 
talents  were  not  extraordinary,  he  was  extensively  useful. 

Dix,  John  was  born  in  Kobison  county  in  North  Carolina,  August 
14,  1767;  converted  in  1790;  licensed  as  a  local  preacher  in  Brims, 
wick  Circuit  about  1S10;  admitted  into  the  traveling  connection  in 
1818,  and  sent  to  Bladen;  in  1819,  to  Little  Pedee  ;  in  1820,  to  Black 
Rivers ;  in  1821,  to  Lynch's  Creek;  and  in  1822,  to  Deep  River,  where 
he  finished  his  course  January  14,  1823,  by  a  stroke  of  apoplexy,  in 
the  fifty-sixth  year  of  his  age.  He  had  a  presentiment  that  he  should 
die  on  the  Deep  River  Circuit,  and  his  remains  were  interred  at  the 
spot  selected  by  himself. 

Daxnelly^James  was  born  in  Columbia  county,  Georgia,  Feb- 
ruary  4,  1786;  converted  on  his  thirteenth  year,  June  17,  1816; 
licensed  to  preach  August  18,  1818,  and  in  the  following  December 
admitted  on  trial  in  the  Conference,  and  sent  to  Bush  River  Circuit; 
in  1820,  to  Deep  River,  North  Carolina;  in  1821,  to  Saluda  Circuit; 
South  Carolina ;  in  1822,  to  Keowee  Circuit ;  the  two  following  years 
to  Abbeville  Circuit;  in  1825,  to  Fayetteville,  North  Carolina;  in 
1826,  again  to  Abbeville ;  in  1827,  to  Sandy  River;  in  1828,  to  Little 
River,  Georgia ;  in  1829,  missionary  to  the  colored  people  on  Savan- 
nah and  Broad  rivers  ;  in  1830,  missionary  to  the  colored  people  on 
Savannah  River;  the  three  following  years  held  a  superannuated  re- 
lation; in  1834,  to  Union ;  in  1835,  superannuated;  in  1836,  to  Green- 
ville Circuit ;  in  1837,  to  Cokesbury,  after  which  he  was  superannuated 
until  his  death,  which  took  place  near  Lowndesville,  South  Carolina, 
April  28,  1855,  in  the  seventieth  year  of  his  age,  and  in  the  thirty- 
sixth  of  his  ministry.  He  rose  to  eminence  as  a  preacher  and  be- 
came, everywhere  he  went,  a  terror  to  evil-doers.  He  was  a  good 
man  and  warm-hearted  friend.  His  life  was  one  of  constant  bodily 
affliction,  and  his  death  serene  and  peaceful. 

Davis,  John  N.  was  born  in  Mecklenburg  county,  North  Carolina, 
November  11, 1804;  converted  August  11,  1832;  admitted  on  trial  in 
the  South  Carolina  Conference  in  1834,  and  sent  to  Bladen ;  in  1835, 
to  Brunswick;  in  1836,  to  Columbia  Circuit;  in  1837,  to  Charleston; 
in  1838  and  two  following  years,  to  Pocotaligo  Mission ;  in  1841,  re- 
ceived a  superannuated  relation,  which  he  sustained  till  his  redeemed 
spirit  took  its  departure  from  earth  to  its  heavenly  reward  in  June, 
1844.  He  died  like  a  Christian  victor,  and  his  remains,  at  his  own 
request,  were  interred  at  Columbia,  South  Carolina. 


614  Appendix. 

Durant,  Henry  Hill  was  born  in  Horry  District,  South  Caro- 
lina, April  3,  1814;  joined  the  Church  when  about  eleven  years  old, 
and  converted  soon  after;  licensed  to  preach  at  about  eighteen;  ad- 
mitted on  trial  in  the  Conference  in  February,  1834,  and  was  appoint- 
ed successively  to  Union  Circuit,  Cooper  River,  Walterboro,  Wao- 
camaw,  Black  Swamp  (two  years),  Barnwell,  Cypress,  Wadesboro,  San- 
tee,  Fayetteville,  Bennettville,  Georgetown,  Black  Swamp,  Spartan- 
burg Circuit,  Spartanburg  Station,  Lincolnton  District  (four  years), 
Abbeville  two  years,  and  Spartanburg  Station.  In  1858  he  was  agent 
of  Spartanburg  Female  College,  and  the  three  succeeding  years  agent 
for  Wofford  College.  He  served  as  chaplain  of  the  South  Carolina 
Volunteers  in  the  civil  war,  and  reluctantly  resigned  because  of  ill 
health  and  returned  to  his  home  in  Spartanburg  to  die.  He  was  an 
able  and  useful  minister  of  Christ;  in  exhortation  powerful  and 
prevailing;  while  in  prayer  he  was  remarkably  gifted,  and  seemed 
at  times  to  lift  his  congregation  with  him  to  the  throne  of  God.  He 
bore  his  last  affliction  with  Christian  confidence  and  resignation,  and 
died  in  peace,  December  3,  1861. 

Du  Bose,  Joshua  T.  was  born  in  Darlington  District,  South  Caro- 
lina, April  13, 1822;  converted  at  the  age  of  eighteen;  served  as  a 
local  preacher  five  or  six  years,  and  was  received  on  trial  in  the 
itinerant  ranks  in  1853,  and  sent  to  Darlington  Circuit.  He  con- 
tinued to  travel  till  1859,  when  he  was  appointed  to  Dallas  Circuit; 
but  it  pleased  God  to  lay  his  hand  upon  him  in  affliction,  and  he  never 
undertook  the  work  assigned  him.  After  several  months  of  suffer- 
ing and  decline  in  his  native  district,  he  entered  into  his  rest  on  the 
25th  of  July,  sending  this  message  to  the  Conference  from  the  shore 
of  Jordan  :  "  Tell  all  the  brethren  of  the  Conference  that  I  preached 
as  long  as  I  could,  and  now  that  I  can  preach  no  longer,  I  die  at  my 
post.     My  Saviour  is  an  all-sufficient  Saviour." 

Du  Pre,  Girard  George  Washington  was  born  in  Greenville, 
South  Carolina,  November  24, 1837;  converted  in  1859;  admitted  on 
trial  in  the  South  Carolina  Conference  in  December  of  the  same 
year,  and  sent  to  Wadesboro  Circuit ;  and  in  1861  to  Monroe  Circuit 
in  North  Carolina.  Attacked  with  hemorrhage  of  the  lungs,  he  re- 
turned to  friends  in  the  Wadesboro  Circuit,  where,  without  a  struggle, 
he  fell  asleep  in  Jesus  on  the  27th  of  August;  and  his  remains,  at 
his  own  request,  were  taken  and  buried  beside  his  mother  at  Green- 
ville. He  fell  early  in  the  battle,  but  with  armor  on,  at  his  post,  and 
in  full  view  of  the  crown  of  glory  that  fadeth  not  away. 

Dixon,  John  Lee  was  born  in  Kershaw  District,  South  Caro- 


Appendix.  615 

Una,  February  7,  1828;  admitted  on  trial  in  the  Conference  in  No- 
vember, 1859,  and  sent  to  the  Orangeburg  Circuit;  in  1861,  to  Mid- 
dle St.  John's  Mission,  after  which  he  retired  to  the  local  ranks.  In 
1872  he  reentered  the  itinerancy  and  traveled  the  Pacolet  Circuit, 
where  he  died  in  peace  on  the  19th  of  December.  He  died  soon, 
and  yet  he  lived  long. 

Ellis,  Reuben  was  a  native  of  North  Carolina,  entered  the  itin- 
erancy in  1787,  and  continued  about  twenty  years  to  travel  and 
preach  through  Pennsylvania,  Maryland,  Virginia,  North  and 
South  Carolina,  and  Georgia;  a  man  of  very  sure  and  solid  parts 
both  as  a  counselor  and  a  guide.  During  twenty  years'  labor,  he 
never  laid  up  twenty  pounds  by  preaching;  his  horse,  his  clothing, 
and  immediate  necessaries,  were  all  he  appeared  to  want  of  this 
world.  He  died  in  Baltimore  in  February,  1796,  leaving,  in  the  es- 
timation of  Bishop  Asbury,  no  one  in  the  connection  higher,  if  equal 
to  him,  in  standing,  piety,  and  usefulness.     (See  Chapter  VII.) 

English,  Bond  was  born  in  Kershaw  District,  South  Carolina, 
January  31,  1797;  converted  in  1817;  admitted  on  trial  in  the 
South  Carolina  Conference  in  1821,  and  for  forty-six  years  an  earnest, 
successful,  and  honored  minister  of  Christ.  His  talents  commanded 
for  him  the  highest  regard  of  his  brethren,  who  intrusted  him  with 
every  position  of  responsibility  within  their  gift;  and  he  always 
met  the  duties  devolved  upon  him,  and  sustained  his  high  charac- 
ter as  a  minister.  Wherever  he  labored,  his  name  was  "  as  oint- 
ment poured  forth."  A  clear  expositor  of  the  word  of  God,  and  an 
eloquent  preacher,  he  was  eminently  successful  in  winning  souls  to 
Christ,  and  building  up  the  Church  of  God.  He  died  in  peace  at 
his  residence,  near  Sumter,  South  Carolina,  March  4,  1868. 

Easterling,  William  M.  was  born  in  Colleton  District,  South 
Carolina,  xVugust  18,  1816 ;  converted  in  1841 ;  admitted  on  trial  in 
the  Conference  in  1852,  and  sent  to  Lincolnton  Circuit ;  in  1853,  to 
Marion  Circuit;  in  1854,  to  Albemarle;  and  in  1855,  to  Pleasant 
Grove.  In  all  these  circuits  he  labored  with  zeal  and  success.  He 
had  naturally  a  strong  mind  and  a  wonderfully  retentive  memory, 
and  promised  great  usefulness  to  the  Church.  He  died  at  Monroe, 
in  Union  county,  North  Carolina,  in  complete  triumph,  September 
29,  1855. 

Freeman,  Josiaii  was  born  in  Oglethorpe  county,  Georgia,  Oc- 
tober 5,  1797;  admitted  on  trial  in  the  South  Carolina  Conference 
in  1822,  and  sent  to  Sandy  River  Circuit;  in  1823,  to  Black  Mount- 
ain ;  in  1824-25,  to   Lincoln;   in  1826,  to  Wilmington;  in  1827,  to 


61(3  Appendix. 

Camden;  in  1828,  to  Tallahassee,  Florida;  in  1820,  to  Charleston; 
in  1830,  to  Columbia;  in  1831,  to  Fayetteville ;  in  1832,  again  to 
Columbia;  in  1833,  to  Rocky  River;  and  in  1834,  to  Yorkville. 
His  strength  failed  him  utterly  in  the  month  of  August,  and  he  left 
his  circuit  for  Columbia,  where  he  died  November  27,  1834.  In  all 
his  appointments  he  sustained  himself  as  a  godly  and  useful  minis- 
ter. Patient  and  resigned  in  his  last  sickness,  he  often  said,  "All  is 
well."  "Mark  the  perfect  man  and  behold  the  upright,  for  the  end 
of  that  man  is  peace." 

Forster,  Alexius  Madoe  was  born  in  Brunswick  county,  North 
Carolina,  November  19,  1787;  born  again  in  1808;  licensed  to 
preach  in  June,  1809,  and  admitted  on  trial  in  the  South  Carolina 
Conference  in  1837.  He  was  twenty-eight  years  a  local  preacher 
and  teacher,  and  thirty-two  years  a  traveling  preacher,  of  which 
seventeen  were  spent  in  active  service,  and  fifteen  in  a  superannu- 
ated relation.  He  died  October  28, 1868,  and  was  buried  at  Andrew 
Chapel  in  Abbeville  District,  South  Carolina.  As  a  preacher,  his 
style  was  plain  and  without  ornament,  but  always  exhibiting  a  clear 
and  strong  common-sense  view  of  his  subject ;  he  had  the  rare  qual- 
ity of  brevity  in  his  pulpit  efforts,  but  was  instructive  and  edifying, 
terse  and  pithy.  He  belonged  to  the  old  school  of  Methodist  preach- 
ers in  every  thing — manners,  dress,  simplicity — and  thus  became  an 
interesting  link  between  the  past  and  present  generation  of  preach- 
ers. The  end  of  a  life  so  long  and  faithfully  spent  for  the  Church 
could  not  well  be  otherwise  than  gentle,  peaceful,  and  tranquil. 
"  Them  that  honor  me  I  will  honor." 

Gamewell,  John  was  a  native  of  North  Carolina  ;  entered  the 
traveling  connection  in  1800  ;  filled  seven  appointments  successively 
in  his  native  State,  and  was  sent  in  1807  to  Little  Pedee ;  in  1808, 
to  Georgetown ;  in  1809,  to  Bladen ;  in  1810,  to  Montgomery ;  in 
1811,  to  Union;  in  1812-13,  to  Brunswick;  in  1814,  to  Lynch's 
Creek;  in  1815,  to  Black  River;  in  1816,  to  Little  Pedee;  in  1817, 
to  Morganton  ;  in  1818-19,  to  Santee ;  in  1820,  superannuated,  and 
settled  in  Marlboro  District,  South  Carolina.  He  still  continued  to 
travel  extensively  as  his  strength  allowed  ;  was  a  pleasant  compan- 
ion, a  good  man,  and  useful  preacher — much  given  to  prayer  in 
private,  in  the  family,  and  in  public,  and  careful  to  bring  up  his.  fam- 
ily in  the  nurture  and  admonition  of  the  Lord.  He  died  in  peace, 
October  7,  1828,  and  was  buried  at  Conway boro,  South  Carolina. 

Gamewell,  Whatcoat  Asbury  son  of  the  Rev.  John  Game- 
well,  was  born  in  Darlington  District,  South  Carolina,  May  6,  1H4. 


Appendix.  617 

converted  July  11,  1832;  admitted  on  trial  in  the  Conference  in 
1834,  and  sent  to  Kutherford  Circuit ;  in  1835-36,  to  Charleston ; 
in  1837-39,  to  Wateree  Mission;  1840-41,  to  Wilmington;  in  1842, 
to  Lincolnton  Circuit — the  four  following  years  to  Lincolnton  Dis- 
trict;  in  1847-50,  to  Cokesbury  District;  in  1852-53,  to  Union 
Circuit ;  in  1854,  to  Spartanburg  Station ;  in  1855-56,  to  Washing- 
ton Street,  Columbia;  in  1857,  to  Camden;  the  three  following 
years  to  Columbia  District ;  in  1861-62,  to  Washington  Street,  Co- 
lumbia ;  in  1863,  to  Marion  District ;  the  three  following  years  to 
Darlington  Station ;  in  1867-69,  to  Spartanburg  Station.  He  thus 
occupied  the  various  fields  of  itinerancy  as  missionary,  circuit  and 
station  preacher,  and  presiding  elder ;  was  an  eminently  holy  and 
useful  minister  of  the  gospel,  and  finished  his  course  in  peace  at 
Spartanburg,  South  Carolina,  October  30,  1869. 

Gassaway,  William  (see  Chapter  VIII.). 

Gibson,  Tobias  was  born  in  Liberty  county,  on  the  Great  Pedee, 
in  South  Carolina,  November  10,  1771 ;  admitted  on  trial  in  1792, 
and  filled  the  following  appointments :  Bush  River,  1792 ;  Santee, 
1793;  Union,  1794;  Holston,  1795;  Edisto,  1796;  Santee,  1797; 
Charleston,  1798 ;  Anson,  1799 ;  missionary  to  Natchez  from  1800 
to  1804,  where  he  died  in  triumph  on  the  5th  of  April.  Infidelity 
itself  would  stagger  before  such  a  holy,  loving,  and  devoted  man 
of  God.     (See  Chapter  X.) 

Greaves,  John  L.  was  a  native  of  South  Carolina ;  admitted  on 
trial  in  the  Conference  in  1818,  and  filled  the  following  appoint- 
ments :  Union  Circuit,  1818 ;  Satilla  and  St.  Mary's,  Georgia,  1819  ; 
Lincoln,  North  Carolina,  1820 ;  Congaree,  1821 ;  the  two  following 
years,  Cypress  Circuit,  Brunswick,  North  Carolina ;  superannuated 
1825,  and  died  in  peace  in  1826. 

Gotjdelock,  Newton  was  born  in  Union  District,  South  Caro- 
lina, March  24, 1815  ;  converted  in  October,  1839;  admitted  on  trial 
in  the  Conference  in  1842,  and  appointed  to  Bladen  Circuit ;  in 
1844,  to  Santee ;  in  1845,  to  Montgomery  Circuit,  where  his  labors 
ended.  Amiable  in  disposition,  meek  in  spirit,  and  zealous  in  his 
Master's  work,  he  fell  asleep  in  Jesus  with  the  prospect  of  a  glorious 
immortality  before  him. 

Gage,  Edward  George  was  born  in  Union  District,  South  Ca:o- 
lina,  June  11,  1832;  joined  the  Methodist  Episcopal  Church,  South, 
in  1844;  admitted  on  trial  in  the  Conference  in  1856,  and  sent  to 
Union  Circuit;  in  1857,  to  Combahee  Mission  ;  in  1858,  to  Spartan- 
burg Circuit;   in  1859,  located;   in  1863,  readmitted,  and  sent  to 


618  Appendix. 

Yorkville  Station;  in  1864,  to  Lincolnton ;  in  1865,  to  Marion 
Street,  Columbia;  in  1866,  to  Marion,  North  Carolina;  in  1867,  to 
Goshen  Hill;  in  1868,  to  Conwayboro  Station;  in  1869,  to  Aiken 
and  Graniteville  Mission,  where  he  ceased  at  once  to  work  and  Live, 
May  21,  1870.  He  was  an  attentive  and  sympathizing  pastor,  and 
a  studious  and  improving  young  minister;  resigned  in  death. 

Green,  Henry  Bass  was  born  in  Colleton  District,  South  Car- 
olina, in  1844;  admitted  on  trial  in  the  Conference  December,  1872, 
and  sent  two  years  to  Walterboro  Circuit,  where  he  labored  dili- 
gently and  successfully  till  June,  1874,  when  his  health  failed.  lie 
sunk  rapidly  after  giving  directions  as  to  his  burial.  As  his  attend- 
ants laid  him  down  upon  his  pillow,  he  said,  "Lord  Jesus,  receive 
my  spirit,"  and  expired. 

Hickson,  WoOLMAN  was  of  promising  genius  and  considerable 
preaching  ability,  upright  in  life,  but  soon  snatched  away  from  the 
work  by  a  consumption,  and  in  the  midst  of  his  usefulness  ;  admitted 
on  trial  in  1782;  died  in  New  York  in  1788;  seven  years  in  the 
work.     (See  Chapter  VI.) 

Herbert,  Hardy  was  a  native  of  North  Carolina,  and  brought 
up  in  South  Carolina  on  the  banks  of  Broad  River.  He  professed 
faith  in  Christ  at  sixteen  years  of  age  ;  began  to  travel  in  1788,  and 
labored  in  the  work  till  1794 — about  six  years.  He  was  a  youth  of 
genius  and  of  an  easy  and  natural  elocution,  but  of  a  weak  constitu- 
tion. He  died  of  bilious  fever,  at  Norfolk,  Virginia,  November  20, 
1794,  in  the  twenty-fifth  year  of  his  age.     (See  Chapter  VII.) 

Hobbs,  Lewis  was  born  in  Burke  county,  Georgia,  in  February, 
1783 ;  converted  in  1804 ;  received  on  trial  in  the  Conference  in 
December,  1808,  and  in  1809  traveled  Brunswick  Circuit  in  North 
Carolina;  in  1810,  Broad  River;  in  1811,  went  as  a  missionary  to 
Mississippi,  where  he  traveled  the  Wilkinson  Circuit,  and  continued 
there  till  1812 ;  in  1813,  stationed  in  New  Orleans ;  and  in  1814^re- 
turned  to  Georgia,  where  he  finished  his  course  on  the  4th  of  Sep- 
tember. The  Sabbath  before  his  dissolution,  supposing  himself  to 
be  dying,  he  said,  with  triumphant  joy,  "I  am  going,  but  not  a 
missionary  ;  I  am  going  to  Jesus  ! "  In  the  midst  of  his  temporary 
delirium  and  dying  pangs,  he  asked  for  help  to  get  into  the  pulpit, 
and  immediately  fell  asleep  in  the  arms  of  Jesus. 

Hile,  Jacob  a  native  of  North  Carolina,  was  admitted  on  trial 
in  the  Conference,  December,  1811,  and  appointed  for  1812  to  Broad 
River  Circuit,  South  Carolina;  1813,  Montgomery;  1814,  Bruns- 
wick, 1815,  Morganton ;  1816,  Sparta,  Georgia;  1817,  Reedy  River, 


Appendix.  619 

South  Carolina;  1818,  Orangeburg;  1819,  Alcovi,  Georgia;  1820, 
Rocky  River;  1821,  Sugar  Creek.  At  the  close  of  his  tenth  year  he 
located,  and  sustained  this  relation  to  the  Church  for  six  successive 
years  ;  in  1828,  readmitted,  and  two  years  in  charge  of  Wateree  Cir- 
cuit ;  in  1830,  was  on  Lincolnton  Circuit ;  the  next  two  years,  health 
failing,  he  was  in  a  superannuated  relation ;  in  1833,  again  located  ; 
in  1849,  a  second  time  readmitted  and  placed  in  a  superannuated  re- 
lation, which  he  continued  to  hold  to  the  close  of  his  life.  He  died 
at  his  residence  in  Catawba  county,  North  Carolina,  June  16,  1855. 
His  life  was  one  of  labor  and  suffering;  his  Christian  experience 
deep  and  genuine  ;  his  example  bright  and  free  from  reproach  ;  and 
his  death  calm  and  happy. 

Hill,  Christian  G.  was  born  in  Charleston,  South  Carolina, 
April  10, 1791 ;  converted  early  in  life  ;  admitted  into  the  traveling 
connection  in  December,  1818,  and  appointed  for  1819  to  Little  Pe- 
dee  ;  1820,  to  Lynch's  Creek  ;  1821,  to  Black  Swamp ;  1822,  to  Lou- 
isville, Georgia;  1823,  located;  1829,  readmitted,  and  sent  two 
years  to  Cooper  River  Circuit;  1831,  superannuated,  and  for  several 
years  declined  gradually,  being  a  man  of  much  disease,  and  occa- 
sionally of  severe  suffering.  In  his  last  illness  his  soul  reposed  with 
much  meekness  and  patience  upon  the  atoning  sacrifice  of  Christ 
and  the  precious  promises  of  the  gospel.  "  Christ  crucified,"  said 
he,  "  is  my  only  ground  of  confidence."  He  died  of  dropsy,  in  the 
city  of  Charleston,  August  11,  1841,  in  the  fiftieth  year  of  his  age. 

Hill,  George  was  born  in  Charleston,  South  Carolina,  February 
20,  1797;  converted  wThen  about  twenty  years  old ;  admitted  on 
trial  in  the  Conference  in  1820,  and  appointed  to  the  Warren  Cir- 
cuit, Georgia ;  in  1821,  to  Louisville  ;  in  1822,  to  Wilmington,  North 
Carolina ;  in  1823,  to  Monroe  Mission,  Georgia ;  in  1824,  to  Au- 
gusta; in  1825,  to  Savannah;  in  1826-28,  presiding  elder  of  Savan- 
nah District ;  in  1829,  to  Milledgeville,  Georgia.  He  possessed  a 
vigorous  and  well-balanced  mind,  great  firmness  of  purpose  joined 
to  meekness  and  humility  of  spirit,  and  in  the  exercise  of  discipline 
was  circumspect  and  inflexibly  uniform.  He  was  universally  ac- 
knowledged a  bold,  powerful,  and  successful  preacher.  He  died  in 
^triumph  early  in  August,  1822- 

Honour,  John  son  of  Dr.  Thomas  Honour,  was  born  in  St.  An- 
drew's Parish,  South  Carolina,  July  22,  1770 ;  licensed  to  preach  in 
December,  1811,  and  officiated  as  a  local  preacher  in  Charleston  un- 
til February,  1827,  when  he  was  admitted  on  trial  in  the  itinerancy, 
and  appointed  for  two  years  in  succession  to  Cooper  River  Circuit ; 


620  Appendix. 

in  1829,  missionary  to  the  slaves  south  of  Ashley  Kiver.  On  the 
11th  of  September  he  took  a  bilious  fever  by  exposure  in  the 
swamps,  and  on  the  19th  of  the  same  month  triumphantly  concluded 
his  mortal  life,  and  entered  into  that  which  is  everlasting.  His  life 
was  undoubtedly  a  sacrifice  to  his  work,  but  he  considered  it  well 
bestowed,  and  joyfully  resigned  it  in  the  service  of  Christ. 

Huggixs,  George  W.  was  born  in  Marion  District,  South  Caro- 
lina, March  23,  1808 ;  joined  the  Methodist  Episcopal  Church  in 
1830 ;  received  on  trial  in  the  South  Carolina  Conference  in  January, 
1833,  and  appointed  successively  to  Lincolnton,  Deep  River,  and 
Waccamaw  circuits,  in  all  which  he  labored  with  zeal  and  success 
in  bringing  souls  to  Christ.  In  September,  1835,  he  was  attacked 
with  a  bilious  fever,  and  finding  his  end  approaching,  he  rose  up  in 
bed,  exhorted  all  present  to  meet  him  in  heaven,  and  exclainud, 
"  My  work  is  finished  ;  I  am  going  to  heaven ! "  He  then  clapped 
his  hands,  sunk  back  in  his  bed,  and  closed  his  eyes  with  his  own 
hands.  All  thought  he  was  gone ;  but  in  a  little  time  he  rose  up 
again,  and  resumed  his  exhortation  to  the  people  to  meet  him  in 
heaven.  In  a  few  moments  he  clasped  his  hands,  sunk  back  upon 
the  bed,  again  closed  his  own  eyes,  laid  his  hands  across  his  breast, 
and  without  a  struggle  breathed  his  soul  into  the  bosom  of  his  Re- 
deemer. 

Hoyle,  Abel  was  born  in  Lincoln  county,  North  Carolina,  Jan- 
uary 21,  1811 ;  converted  August  9,  1835 ;  admitted  on  trial  in  the 
traveling  connection  in  1837,  and  appointed  to  Center  Circuit; 
1838,  to  Rutherford  ;  1839,  again  to  Center;  1840,  to  Bladen;  1841, 
to  Rockingham ;  1842,  to  Cokesbury ;  1843,  to  Chesterfield ;  1844, 
to  Pleasant  Grove,  where  he  ended  his  life  and  labors  on  the  8th  of 
September.  He  possessed  respectable  preaching  talents,  and  was 
successful  wherever  he  labored — always  much  loved  by  the  people 
of  his  charge.  His  remains  were  deposited  in  the  burying-ground 
near  Union  Church,  where  they  will  rest  until  the  last  trump  shall 
wake  them  to  eternal  life. 

Harris,  John  William  Jefferson  was  born  in  Union  District 
South  Carolina,  September  2,  1824;  converted  at  an  early  period  of 
life;  received  on  trial  in  the  Conference  in  1848,  and  sent  to  New- 
berry Circuit;  in  1849,  to  "Winnsboro  Circuit;  in  1850-51,  to  Colum- 
bia Circuit;  in  1852-53,  to  Lexington;  in  1854,  to  Wadesboro;  and 
in  1855,  to  Charlotte  Circuit,  where  he  died  at  the  house  of  Dr.  Ar- 
dery  in  Mecklenburg  county,  North  Carolina,  on  the  10th  of  Sep- 
tember.    He  was  a  young  man  of  fine  promise,  a  zealous,  useful 


Appendix.  621 

preacher,  acceptable  to  all  classes  where  he  labored,  and  much  be- 
loved by  all  Christian  people. 

Harmon,  Alson  Higler  was  born  in  Cleveland  county,  North 
Carolina,  in  1823 ;  received  on  trial  in  the  South  Carolina  Conference 
in  1848,  and  sent  for  1849  to  Barnwell  Circuit;  1850,  to  Edgefield; 
1851,  to  Greenville  Circuit;  1852-53,  to  Combahee,  Ashepoo  Mis- 
sion; 1854,  to  Jocassee  Mission;  1855,  to  Laurens  Circuit;  1856,  to 
Wateree  Mission;  1857,  to  Black  River  and  Pedee  Mission;  1858, 
to  Santee  Mission;  1859,  to  Williamsburg  Circuit;  1860,  to  Bennett- 
ville  Circuit;  1861,  to  Catawba  Mission,  where  he  died  at  the  house 
of  Captain  J.  M.  Ingram,  in  Lancaster  District,  South  Carolina,  on 
the  20th  of  August.  "Tell  my  brethren  of  the  Conference,"  said 
he,  "that  my  work  is  done,  and  I  shall  rest  now."  A  few  hours  be- 
fore breathing  his  last,  he  said  :  "I  never  thought  it  would  be  this 
way.  I  did  not  think  religion  could  do  so  much.  I  thought  I 
should  be  afraid  to  die,  but  I  am  not ;  nor  am  I  excited.  I  feel  calm, 
and  yet  I  am  just  as  happy  as  I  can  be."  Then,  calling  to  his 
stricken  wife,  he  remarked  with  emphasis:  "Religion  is  good  to  live 
with ;  good  in  health,  and  good  in  sickness ;  but  O  it  is  better  to 
die  with.     For  me  to  live  is  Christ;  to  die  is  gain." 

Hemmingyvay,  WlIiiiTAM  A.  was  born  at  Black  Mingo,  South 
Carolina ;  admitted  on  trial  in  the  Conference  in  1854,  and  sent  to 
Barnwell  Circuit;  1S55,  to  Walterboro  Circuit;  1856-57,  to  St. 
James,  Charleston;  1858,  to  Marion  Circuit;  1859,  to  Morganton; 
1860,  supernumerary;  1861,  to  Williamsburg  Circuit;  from  1862-65, 
chaplain  in  the  Confederate  Army;  1866,  to  Spring  Street,  Charles- 
ton; 1869,  to  Manning  Circuit,  from  which  field  of  labor  he  was 
called  to  reward  on  the  19th  of  May.  When  informed  by  his 
physician  that  he  must  die,  he  replied,  "  I  am  ready;  I  have  no 
fears  of  death." 

__Ivy,  Richard  was  a  native  of  Sussex  county  in  Virgin  in,;  entered 
the  itinerancy  in  1777,  and  continued  eighteen  years  in  the  work; 
traveled  extensively  through  Jersey,  Pennsylvania,  Maryland,  Vir- 
ginia, North  and  South  Carolina,  and  Georgia.  He  was  a  man  of 
quick  and  solid  parts,  and  sought  not  himself,  but  spent  his  all  with 
his  life  in  the  work.  He  died  in  his  native  county  in  Virginia,  in 
the  latter  part  of  the  year  1795.     (See  Chapter  VII.) 

Jones,  John  N.  was  a  native  of  Virginia;  admitted  on  trial  in 
the  traveling  connection  in  1790,  and  died  in  the  city  of  Charleston, 
South  Carolina,  in  1798,  worn  out  with  pain  and  a  variety  of  weak- 
nesses and  afflictions  of  body.     He  appeared  to  have  an  unshaken 


622  Appendix. 

and  joyful  confidence  in  God  through  Jesus  Christ,  and  the  witnesses 
of  his  death  thought  this  man  of  affliction  and  pain  was  wrapped  up 
in  the  vision  of  God  at  the  time  of  his  departure.  He  was  a  man 
of  great  zeal,  not  wanting  in  sound  understanding,  a  fervent  preacher, 
plain  in  his  manners  and  address,  manifesting  himself  wherever  he 
went  to  be  a  Christian  and  a  Christian  minister. 

Jenkins,  James  (see  Chapter  X.). 

Jones,  Benjamin  was  born  near  Georgetown,  in  South  Carolina; 
admitted  on  trial  in  1801,  and  sent  to  Richmond  Circuit ;  in  1S02,  to 
Charleston;  in  1803,  Rush  River;  in  1804,  to  Bladen  Circuit, 
where,  in  January,  by  a  very  serious  providence,  he  ended  his  life — ■ 
it  is  supposed  by  a  convulsive  fit  and  by  falling  into  the  water  at  a 
branch  of  the  Brown  Marsh,  which  flows  into  the  Waccamaw  Lake. 
He  was  found  dead  in  two  feet  of  water.  He  was  a  worthy,  useful, 
upright,  and  holy  member  of  the  South  Carolina  Conference.  "Be 
ye  also  ready,  for  in  such  an  hour  as  ye  think  not,  the  Son  of  man 
cometh." 

Jackson,  William  Jefferson  was  born  in  Jackson  county, 
Georgia,  July  20,  1804,  and  at  an  early  age  became  a  resident  of 
York  District,  South  Carolina;  converted  October  5,  1823  ;  admitted 
on  trial  in  the  Conference  in  January,  1827,  and  appointed  to 
Montgomery  Circuit,  North  Carolina;  1828,  Appling,  Georgia; 
1829,  Little  Oakmulgee;  1830,  Liberty,  Georgia;  1831-32,  Morgan- 
ton,  North  Carolina;  1833,  Rutherford;  1834,  Cheraw;  1835,  Char- 
lotte; 1836,  Pedee;  1837,  Cheraw;  1838,  Camden;  1839,  Waccamaw 
Neck  Mission;  1840-44,  Wateree  Mission;  1845,  Santee;  184G, 
Edgefield;  1847,  Cheraw  Mission;  1848,  Santee;  1849-52,  Cheraw 
Mission ;  1853,  superannuated,  and  continued  to  sustain  that  relation 
till  death.  He  was  an  earnest,  practical,  and  useful  preacher,  and  in 
the  various  departments  of  circuits,  stations,  and  missions,  a  faithful 
laborer  in  the  vineyard  of  the  Lord.  He  died  suddenly  at  his 
home  in  Marlboro  District,  August  11,  1859.  Just  before  his  spirit 
fled,  the  announcement  of  his  triumph  was,  "  Glory  be  to  God,  I  am 
going  home  to  heaven!" 

King,  James  was  born  in  Gloucester  county,  Virginia;  admitted 
on  trial  in  the  traveling  connection  in  1794,  and  appointed  to  Rich- 
mond Circuit,  Georgia;  1795,  Catawba,  North  Carolina;  1796,  Sa- 
luda; and  in  1797,  Charleston,  where  he  was  taken  with  the  yellow 
fever,  which  soon  put  an  end  to  his  useful  life,  in  his  twenty-fifth 
year.  He  had  a  good  understanding,  great  zeal,  and  a  pleasing  ut- 
terance; and  the  work  of  God  revived  under  his  animated  preach- 


Appendix.  623 

!i:g.     He  gave  his  life,  his  labors,  and  his  fortune  to  the  Church, 
and  was  a  friend  to  true  religion  and  liberty. 

Kendrick,  Bennet  was  born  in  Mecklenburg  county,  Virginia; 
admitted  on  trial  in  1799,  and  stationed  in  Greenville ;  1800,  Ports- 
mouth Circuit,  in  Virginia;  1801-2,  Wilmington,  North  Carolina; 
1803-4,  Charleston,  South  Carolina;  1805,  Columbia;  1806,  Wil- 
mington ;  1807,  presiding  elder  of  Camden  District,  where  he  ended 
his  days  in  triumph  on  the  5th  of  April,  at  the  house  of  Edward 
Crosland,  between  Cheraw  and  Long  Bluff.  He  was  studious  and 
skillful  in  the  word  of  righteousness;  of  his  excellences  as  a  preach- 
er, hundreds  on  the  appointments  which  he  filled  bore  witness,  and 
the  poor  Africans  repeated  his  name  and  spoke  of  his  death  with 
tears. 
\f  Kennedy,  Wileiam  McGee  was  born  in  North  Carolina  Janu- 
ary 13,  1783;  born  again  in  July,  1803;  admitted  on  trial  in  the 
South  Carolina  Conference  in  December,  1805,  and  appointed  for 
1806  to  Broad  River  Circuit,  Georgia;  1807,  Enoree,  South  Caroli- 
na; 1808,  Santee;  1809-10,  Charleston;  1811-13,  presiding  elder  of 
Edisto  (Charleston)  District;  1814-17,  Pedee  District;  1818,  Cam- 
den; 1819,  Wilmington;  1820-21,  Charleston;  1822-25,  presiding 
elder  of  Pedee  District;  1826-27,  Augusta;  1828-29,  Columbia: 
1830-33,  Columbia  District;  1834-35,  Charleston;  1836-37,  Colum- 
bia; 1838-39,  agent  for  Cokesbury  School.  During  the  year  1839 
his  iron  constitution  suddenly  gave  way,  and  he  was  threatened  with 
paralysis;  yet,  feeling  the  inspiring  influence  of  the  centenary  year 
of  Methodism,  he  still  traveled  and  preached,  perhaps  more  than  he 
was  able,  and  exerted  himself  every  way  to  promote  its  objects.  At 
the  ensuing  Conference  he  was  reluctantly  compelled  to  take  a  su- 
perannuated relation,  and  on  a  journey  shortly-  after  he  passed  the 
night  at  the  house  of  Dr.  Moon,  in  Newberry  District;  rose  at  his 
usual  early  hour  in  the  morning,  and  after  his  devotions  walked  out 
into  the  yard,  where  he  fell,  probably  by  a  stroke  of  apoplexy,  and 
instantly  expired,  February  22,  1840.  He  was  a  man  of  one  book 
and  one  work,  whose  motto  was,  "All  for  Christ  and  the  souls  of 
men;"  an  evangelist  whose  whole  life  was  fashioned  after  the  gospel 
which  he  preached;  a  pastor  of  exemplary  patience,  tenderness,  and 
fidelity;  a  Methodist  always  weighty  in  Conference,  fervent  in  wor- 
ship, and  holding  a  first  rank  among  his  brethren  for  Avisdom  and 
the  unction  of  the  Holy  One. 

Kennedy,  Francis  Melton  son  of  the  Rev.  William  M.  Ken- 
nedy, was  a  native  of  South  Carolina;  born  in  the  beginning  of  the 


624  Appendix. 

year  1834;  converted  in  early  life;  admitted  on  trial  in  the  Confer- 
ence in  November,  1854,  and  appointed  for  1855  to  Walterboro  Cir- 
cuit; 1856-57,  Greenville  Station;  1858,  Wadesboro ;  1869-60,  Spring 
Street,  Charleston;  1861-62,  Charlotte;  1863-64,  chaplain  in  the 
army  (28th  North  Carolina  Regiment) ;  1865,  post  chaplain  at  Char- 
lotte ;  1866-69,  presiding  elder  of  Wadesboro  District ;  1870,  super- 
numerary at  Wadesboro;  1871,  presiding  elder  of  Bamberg  Dis- 
trict; from  1872  till  death,  editor  of  Southern  Christian  Advocate.  As 
a  preacher  and  pastor,  both  in  cities  and  in  the  country,  as  army 
chaplain  during  the  war,  as  secretary  of  the  Conference,  as  presid- 
ing elder,  and  as  editor  of  the  Southern  Christian  Advocate,  he  served 
the  Church  with  conspicuous  ability.  His  career  in  the  ministry 
was  a  steady  progress  in  mental  and  spiritual  culture,  in  pulpit  pow- 
er, in  practical  sagacity,  administrative  tact,  broad  catholicity,  and  an 
intelligent  and  ardent  devotion  to  the  principles  and  aims  of  his 
denomination.  He  did  not  probably  fulfill  the  mission  of  the  great 
man,  but,  better  than  that,  he  fulfilled  the  great  mission  of  man — he 
followed  Christ,  and  became  a  partaker  of  the  divine  nature.  1 1  is 
death,  like  that  of  his  father,  was  sudden.  He  fell  on  sleep  Febr  u- 
ary  5,  1880. 

Kirkland,  William  C.  was  born  in  Barnwell  District,  South 
Carolina,  January  6,  1814 ;  converted  in  November,  1832 ;  licensed 
to  preach  in  January,  1835;  admitted  on  trial  in  the  Conference  in 
January,  1837,  and  appointed  to  Winnsboro  Circuit;  1838-39,  mis- 
sionary to  Beaufort  and  neighboring  islands;  1840,  Cheraw;  1841-42, 
Camden;  1843,  Cumberland  Church,  Charleston;  1844,  Bethel 
Church,  Charleston ;  1845-46,  missionary  to  Beaufort  and  Pocotaligo ; 
1847-48,  Barnwell  Circuit;  1849-50,  Cypress;  1851-57,  Pon  Pon 
Mission;  1858-59, 'Spartanburg  Station;  1860-61,  supernumerary 
on  Spartanburg  Station;  1862-63,  supernumerary  on  Spartanburg 
Circuit ;  1864,  Greenville  Circuit.  He  died  in  perfect  peace  at  the 
house  of  Dr.  William  H.  Austin,  in  Greenville  District,  on  the 
29th  of  March,  and  his  remains  were  interred  in  the  cemetery 
at  Spartanburg.  He  was  an  exceedingly  amiable,  sweet-spirited 
man;  a  Christian  resembling,  in  the  graces  of  his  character,  the 
innocent  one  to  whom  the  Saviour  pointed  his  disciples,  and  a 
model  Methodist  preacher.  In  his  tongue  was  the  law  of  kindness, 
and  in  his  heart  a  fountain  of  love.  His  preaching  had  the  charm 
of  simplicity,  and  was  directed  with  evident  singleness  of  purpose 
to  the  conscience  of  the  hearer.  Faithfully  and  lovingly,  often 
with  flowing  tears  and   with  a  voice  quivering  with  emotion,  he 


h 


Appendix.  625 

pointed  the  impenitent,  the  mourner,  and  the  believer  to  the  cross 
of  Jesus  as  the  only  refuge  of  man.  As  a  pastor,  visiting  the  sicky 
comforting  the  afflicted,  advising  the  perplexed,  praying  with  the 
tempted,  and  feeding  the  Saviour's  lambs,  he  was  remarkably  suc- 
cessful. When  asked  if  Jesus  was  with  him  in  the  dark  valley,  he 
replied,  uO  yes;"  and  so  he  died  only  as  the  true  Christian  can  die. 

King,  Edward  L.  was  born  in  Fairfield  District,  South  Caro- 
lina, February  17,  1819;  converted  in  early  life;  admitted  on  trial 
in  the  South  Carolina  Conference  in  1839,  and  sent  to  Columbia 
Circuit;  1840,  Kocky  Mount  Mission;  1841,  Darlington  Circuit; 
1842,  located;  1844,  readmitted,  and  sent  to  Pleasant  Grove;  1846, 
St.  Matthews  Mission ;  1847,  Lancaster  Circuit ;  1848-49,  Wateree 
Mission;  1850,  Sumterville;  1851,  Cooper  River  Circuit;  1852,  lo- 
cated, and  removed  to  Florida;  1873,  readmitted,  and  sent  for  1874 
to  Berkley  Circuit ;  and  1875,  Columbia  Circuit,  where  he  ended  his 
labors  and  his  life  on  the  19th  of  November.  He  was  a  man  of  vig- 
orous mind,  sound  judgment,  deep  piety,  and  amiable  disposition. 
As  a  preacher,  he  was  plain,  earnest,  practical,  always  conveying  to 
the  minds  of  his  hearers  the  impression  that  he  was  deeply  con- 
vinced of  the  truth  of  what  he  was  preaching.  He  died  without  a 
struggle,  approaching  his  grave  "like  one  who  wraps  the  drapery 
of  his  couch  about  him  and  lies  down  to  pleasant  dreams." 

Lemmond,  Evan  A.  was  born  in  Union  county,  North  Carolina, 
September  3,  1825;  admitted  on  trial  in  the  Conference  in  1856, 
and  sent  for  1857  to  the  Lexington  Circuit;  1858-59,  Greenville 
Circuit ;  1860-61,  Wateree  Mission ;  1862-63,  Sandy  Eiver  Mission  ; 
1864-65,  Monroe  Circuit;  1866,  Sandy  River  Mission;  1867-68, 
Mount  Pleasant  Circuit;  1869,  Pineville  Circuit;  in  December, 
superannuated  and  returned  to  his  old  home,  where  he  continued  to 
decline  till  he  entered  into  rest  February  17,  1870.  He  was  a  good 
and  faithful  man,  and  a  successful  laborer  in  the  vineyard  of  the  Lord. 

Link,  Algernon  Sidney  a  native  of  Catawba  county,  North 
Carolina,  died  at  his  father's  residence  November  14,  1864,  in  the 
twenty-sixth  year  of  his  age.  He  was  admitted  on  trial  in  the 
South  Carolina  Conference  in  1859,  and  sent  for  1860  to  Walterboro 
Circuit;  1861,  Conwayboro  Mission;  1862,  Rockville  Circuit ;  1863, 
Lexington  Circuit;  1864,  Wadesboro  Station.  He  was  in  his  right 
mind  to  the  last,  and  when  near  his  death  smiled  and  asked  his 
mother  to  kiss  him,  and  entreated  all  present  to  meet  him  in 
heaven.     He  was  an  exemplary  Christian  and  a  useful  minister. 

Major,  John  through  ten  years  of  itinerant  labors  and  suffer  ■ 

'        41) 


626  Appendix. 

ings  devoted  his  utmost  energies  to  the  founding  of  Methodism  in 
the  extreme  South,  and  fell  at  last  in  Lincoln  county,  Georgia,  in 
JJB8.  The  Conference  recorded  his  obituary  in  a  single  significant 
sentence:  "John  Major,  a  simple-hearted  man,  a  living,  loving 
soul,  who  died  as  he  lived,  full  of  faith  and  the  Holy  Ghost;  ten 
years  in  the  work;  useful  and  blameless."  He  was  armed  with  the 
irresistible  eloquence  of  tears,  and  so  beloved  by  the  .people  that 
they  would  have  risked  their  lives  to  rescue  him  from  insult  or  in- 
jury. "I  have  seen,"  says  Mr.  Ware,  "an  audience  sit  quietly  and 
listen  to  a  masterly  discourse  without  a  tear  to  moisten  the  eye  of 
an  individual,  and  then  Major,  by  an  exhortation  of  five  minutes, 
produce  such  an  effect  that  all  seemed  to  melt  before  him  so  that 
there  was  scarcely  a  dry  eye  in  the  whole  assembly.  I  once  heard 
this  good  man  when  the  Methodists  principally  for  forty  miles 
around,  and  some  for  more  than  fifty,  were  collected  at  a  quarterly- 
meeting  on  the  favored  peninsula.  His  text  was,  "Unto  you  who 
believe  he  is  precious."  Before  he  closed  his  pathetic  discourse, 
his  voice  was  lost  in  the  cries  of  the  people;  and  at  the  close  of  the 
meeting  we  had  occasion  to  rejoice  over  many  sons  and  daughters 
redeemed  by  power  as  well  as  by  price." 

Moore,  Joseph  (see  Chapter  X.). 

Miles,  Samuel  was  born  in  Northampton  county,  North  Caro- 
lina, in  1780;  converted  in  1800;  admitted  on  trial  in  the  traveling 
connection  in  1802,  but  in  consequence  of  his  father's  death  im- 
mediately after  did  not  enter  the  work  till  1804,  when  he  was  sent 
to  Ogeechee  Circuit;  1805,  Little  Pedee;  1806,  Columbia;  1807, 
Buncombe ;  1808,  Lincoln ;  1809,  Charleston;  1810,  Milledgeville; 
1811,  Camden,  where  he  died  at  the  house  of  Absalom  Blanchard, 
on  the  8th  of  June.  He  was  grave  in  his  manners,  plain  in  dress, 
a  strict  disciplinarian,  an  excellent  pastor,  and  successful  preacher. 
In  his  last  sickness,  though  frequently  delirious,  his  mind  seemed 
fixed  on  the  great  work  in  which  he  had  been  employed ;  and  the 
whole  night  before  he  died  he  was  as  if  engaged  in  prayer  and 
preaching,  rising  on  his  feet  and  dismissing  congregations.  His 
last  words  were  a  quotation  from  Luke  xxii.  28,  29. 

McDaniel,  Daniel  G.  was  born  in  Georgetown,  District  ot 
Columbia,  February  15,  1791;  converted  in  1811;  admitted  on  trial 
in  the  South  Carolina  Conference  in  1821,  and  appointed  to  Broad 
Eiver  Circuit;  1822,  Black  Swamp;  1823,  Asbury  Mission;  1824, 
Yellow  Eiver  Mission ;  1825,  St.  Augustine;  1826,  Pea  Eiver  Mis- 
sion; 1827,  Homes's  Valley  Mission;  1828,  Ohoope;  1829,  Hollow 


Appendix.  627 

Creek;  1830,  Georgetown;  1831-32,  Lincolnton;  1833,  King's  Mount- 
ain Mission ;  1834,  Camden ;  1835,  Yorkville  Circuit ;  1836,  Char- 
lotte Circuit;  1837-3S,  Wadesboro  Circuit;  1839-40,  Lincolnton; 
1841-42,  Winnsboro;  1843-44,  Orangeburg  Circuit;  1845,  Columbia 
Circuit;  1846,  Rutherford  ;  1847,  Wateree  Mission,  where  he  ceased 
at  once  to  live  and  labor,  in  the  sixty-third  year  of  his  age  and  the 
thirty-third  year  of  his  ministry.  He  was  a  faithful  and  holy  man 
of  God;  a  sound  and  sensible  preacher;  of  good  judgment  and 
great  firmness  and  energy  of '  character.  Thirteen  years  of  his  min- 
istry were  spent  upon  laborious  mission  fields,  where  at  last  he 
offered  the  sacrifice  of  his  life  in  preaching  the  unsearchable 
riches  of  Christ  to  the  colored  population.  He  loved  Methodism, 
her  discipline  and  usages,  her  preachers,  and  her  people.  He 
closed  his  earthly  mission  with  these  words:  "My  life  has  been 
one  of  constant  toil,  but  of  no  merit ;  I  trust  alone  in  the  merits  of 
Christ  my  Saviour." 

Morgan,  Asbtjry  was  born  in  Mecklenburg  county,  Virginia, 
August  25,  1797;  converted  in  1812 ;  admitted  on  trial  in  the  South 
Carolina  Conference  in  1818,  and  sent  to  Enoree  Circuit;  1819, 
Sparta,  Georgia ;  1820,  Ohoope  and  Darien  ;  1821,  Charleston  ;  1822, 
Georgetown ;  1823-24,  Liberty  and  Darien  ;  1825,  Black  River ; 
1826,  superannuated ;  1827,  Orangeburg ;  1828,  Charleston,  where 
he  was  attacked  with  the  fatal  "stranger's  fever,"  and  died  on  the 
25th  of  September.  He  was  not  a  man  of  splendid  talents,  but 
everywhere  acceptable  and  useful ;  his  amiable  temper  and  unaf- 
fected meekness  and  humility,  with  the  endearing  affability  of  his 
manners,  gained  the  hearts  of  all  wTho  knew  him.  His  holy  life  is 
an  abundant  pledge  of  his  happy  end. 

Moore,  George  Washington  was  born  in  Charleston,  South 
Carolina,  September  27,  1799  ;  converted  in  1819  ;  admitted  on  trial 
in  the  Conference  in  1825,  and  appointed  to  Orangeburg  Circuit ; 
1826,  Wateree ;  1827,  Santee;  1828,  Orangeburg;  1829,  Waynes- 
boro, Georgia ;  1830,  missionary  to  the  slaves  of  St.  Johns,  Pon  Pon, 
and  Combahee ;  1831,  Pon  Pon,  Combahee,  and  Wappahoola ;  1832, 
Pon  Pon,  Combahee,  Wappahoola,  and  Beaufort ;  1833,  Beaufort 
and  neighboring  islands  ;  1834,  Black  River  Circuit ;  1835,  Orange- 
burg ;  1836,  Cooper  River ;  1837,  without  appointment  on  account 
of  ill  health ;  1838,  located  ;  1839,  readmitted,  and  sent  to  Edge- 
field; 1840-41,  Newberry;  1842-43,  Laurens;  1844-45,  Pendleton; 
1846,  Flatwoods  Mission  ;  1847,  Greenville  Circuit ;  1848,  located  ; 
1849,  readmitted,  and  sent  to  Cypress  Circuit ;   1S50,  Smithville ; 


628  Appendix. 

1851,  supernumerary  on  Barnwell  Circuit ;  1852,  Beaufort  and 
Prince  William's  Mission ;  1853-54,  Beaufort  Colored  Mission ; 
1855-60,  Cooper  River  Mission ;  1861,  Cooper  River  and  Middle 
St.  John's;  1862,  Middle  St.  John's  Mission;  1863,  supernumer- 
ary on  Spartanburg  Station.  He  was  a  faithful,  efficient,  and  suc- 
cessful preacher,  never  shunning  to  declare  the  counsel  of  God, 
nor  to  assert  his  uncompromising  opposition  to  sin  in  whatever  form 
developed,  or  in  whatever  circles  practiced.  He  was  one  of  the  first 
to  enter  the  mission  field  among  the  colored  people,  and  his  last 
days  were  spent  in  special  attention  to  that  class  at  Spartanburg. 
The  reward  of  faithfully  preaching  the  gospel  to  the  poor  is  his. 
He  ceased  at  once  to  work  and  live  at  Providence  Camp-ground,  in 
Anderson  District,  on  Sunday,  August  16,  at  three  o'clock  p.m.  He 
died  in  the  pulpit,  at  the  close  of  his  first  prayer  in  the  afternoon 
service,  with  the  Bible  and  Hymn-book  for  his  pillow,  and  his 
brethren  of  the  ministry  and  laity  for  his  mourners.  His  last  words 
were  words  of  prayer,  his  last  act  an  act  of  worship.  "Servant  of 
God,  well  done  ! " 

McPherson,  Angus  was  born  in  Cumberland  county,  North 
Carolina,  May  10, 1802 ;  converted  at  Pegues's  Camp-ground,  August 
9,  1823;  received  on  trial  in  the  South  Carolina  Conference  in  Jan- 
uary, 1826,  and  sent  to  Apalachee  Circuit,  Georgia;  1827,  Union 
(Rutherford);  1828,  Montgomery;  1829,  Brunswick;  1830,  Mont- 
gomery ;  1831,  Deep  River;  1832,  Yadkin;  1833,  Wateree ;  1834, 
Darlington  ;  1835,  Union ;  1836,  Newberry,  where  he  laid  down  his 
life  with  his  charge,  and  ceased  at  once  to  work  and  live.  He  was 
a  great  admirer  of  the  doctrine  and  discipline  of  the  Church  of  his 
choice,  and  in  the  exercise  of  the  latter  he  was  always  mild,  yet  very 
firm.  His  deportment  was  weighty  and  serious  ;  his  manners  mod- 
est and  retiring.  He  made  it  a  matter  of  conscience  never  to  dis- 
appoint a  congregation,  and  his  last  sermon  was  preached  while  in 
the  custody  of  the  king  of  terrors.  He  was  quite  useful  as  a  minister, 
and  everywhere  he  labored  was  much  esteemed  by  the  people.  He 
died  at  the  house  of  Dr.  James  Kilgore,  in  Newberry  District,  on 
the  4th  of  November,  with  the  words  "  Sweet  heaven !  sweet  heav- 
en !  "  on  his  lips. 

McCuorquodaee,  Allan  was  born  March  14,  1799,  and  brought 
up  on  the  estate  of  Lord  Shoufield,  of  the  house  of  Fox  Maul,  Lord 
Panmure,  in  Scotland,  but  emigrated  early  in  life,  and  settled  in 
North  Carolina,  He  was  of  a  Presbyterian  family,  but,  converted 
through  the  instrumentality  of  the  Methodists,  he  entered  the  South 


Appendix.  629 

Carolina  Conference  on  trial  in  January,  1S30,  and  was  appointed 
to  Morganton  Circuit ;  1831,  Montgomery  ;  1832,  Darlington  ;  1833- 
84,  Deep  River;  1835,  Rockingham;  1836,  Wadesboro;  1837,  Fay- 
etteville;  1838-39,  Rock  Fish;  1840-41,  Orangeburg;  1842-43, 
Union ;  1S44-45,  Edgefield ;  1846,  Deep  River ;  1847-48,  Bladen ; 
1849-50,  Marion;  1851,  Winnsboro ;  1S52,  Sumterville  Circuit; 
1853-54,  St.  James,  Charleston;  1855,  Cypress;  1856-57,  Darling- 
ton Circuit;  1858-59,  Liberty  Chapel  Mission  ;  1860,  Shelby  ;  1801- 
62,  Pineville;  1863,  Ansonville ;  1864-65,  St.  Matthew's;  1866, 
Bennettville  ;  1867-72,  supernumerary  on  Bishopville  Circuit;  1873, 
took  a  superannuated  relation,  which  he  continued  to  hold  until 
November  14,  1875,  when  he  died  at  his  home,  near  Bishopville. 
He  was  tall,  well  built  in  frame,  temperate,  and  of  a  cheerful  mind  ; 
full  of  natural  humor,  well  toned,  and  seldom  exceeding  proper 
bounds;  quick  in  sensibility,  yet  always  ready  to  forgive  an  injury. 
The  children  loved  him,  and  the  poor  and  afflicted  blessed  him.  As 
a  pastor,  his  presence  was  everywhere  a  benediction ;  his  preaching 
was  mostly  expository,  and,  when  in  the  fullness  of  his  strength  in 
the  pulpit,  often  searched  the  consciences  and  swayed  the  sensibil- 
ities of  his  hearers  with  power.  He  loved  his  Church,  and  gave 
liberally  to  support  its  interests.  In  his  last  sickness,  during  par- 
tial delirium,  he  preached  in  his  native  tongue,  frequently  recover- 
ing himself  with  shoutings  of  glory  to*  God.  His  last  message  to  his 
brethren  in  Conference  was,  "Tell  them  my  heart„is  fixed,  trusting 
in  the  Lord." 

McGilvkay,  Aechibald  B.  was  born  in  the  Isle  of  Skye,  on 
the  coast  of  Scotland  ;  came  to  America  in  1806;  entered  the  South 
Carolina  Conference  on  trial  in  1832,  and  was  appointed  to  Sandy 
River  Circuit;  1833,  Chesterfield;  1834,  Bladen;  1835-36,  Deep 
River;  1837,  Morganton;  1838,  Brunswick ;  1839,  Wadesboro ;  1840, 
Charlotte;  1841,  Rutherfordton;  1842,  Pendleton;  1843-44,  Lin- 
colnton;  1845,  Newberry;  1846,  Greenville  Circuit;  1847,  located; 
1848,  readmitted,  and  sent  to  Laurens;  1849,  Greenville  Circuit; 
1850,  Paris  Mountain  ;  1851-52,  Pendleton;  1853,  Newberry ;  1854, 
Lexington;  1855,  Greenville  Circuit;  1856,  Fairfield;  1857,  Pick- 
ensville  Circuit;  1858,  supernumerary  on  Greenville  Station  ;  1859, 
Pickens  Circuit;  1860,  Williamston  Circuit;  1861,  Cokesbury  Cir- 
cuit; 1862,  without  appointment  at  his  own  request;  1S63,  superan- 
nuated, and  died  in  peace,  at  Greenville,  on  the  9th  of  June.  He  was 
a  modest,  cheerful,  and  agreeable  man ;  a  faithful  friend  and  good 
citizen.     As  a  minister  of  Christ,  he  was  holy,  laborious,  and  useful. 


630  Appendix. 

McLeod,  Cornelius  was  a  native  of  North  Carolina;  converted 
July  15,  1832;  licensed  to  exhort  at  the  age  of  sixteen;  entered  the 
South  Carolina  Conference  on  trial  in  1837,  and  was  sent  to  Deep 
River  Circuit;  1838,  Black  River;  1839,  Black  River  and  Pedee 
Mission;  1840,  Spartanburg  Circuit;  1841,  Lenoir;  1842-43,  Cum- 
berland; 1844,  North  Santee  Mission;  1845,  Santee  Mission;  1846, 
Pendleton;  1847,  Santee;  the  three  following  years  to  Society  Hill 
Mission;  1851,  Beaufort  and  Prince  William's  Mission;  1852,  Sa- 
vannah River  Mission;  1853,  Sumter  Circuit;  1854,  Graniteville 
and  Aiken  Mission;  1855,  Fairfield;  1856,  Winnsboro  Circuit; 
1857,  Fairfield;  1858,  Newberry;  1859,  Laurens;  1860,  Edgefield; 
1861,  Summerville  Mission;  1862,  Cumberland  Street,  Charleston; 
1863-65,  Richland  Fork  Mission;  1866,  superannuated,  and  died 
in  great  peace  at  his  residence  in  Richland  District  on  the  9th 
of  April.  He  was  a  diligent  student,  and  without  the  assistance 
of  an  instructor  learned  several  of  the  ancient  and  modern  lan- 
guages. Devoted  to  books,  very  industrious,  and  having  a  retentive 
memory,  he  acquired  a  large  fund  of  knowledge.  He  was  a  very 
successful  preacher,  and,  being  remarkably  amiable,  won  without 
effort  the  affections  of  those  with  whom  he  was  associated. 

McSwaix,  William  Abxey  was  born  in  Montgomery  county 
(now  Stanley),  North  Carolina,  November  5,  1814;  converted  at 
Center  Camp-ground,  September  28,  1831 ;  licensed  to  preach  May 
21,  1836;  admitted  on  trial  in  the  South  Carolina  Conference  in 

1838,  and  sent  for  1839  to  Montgomery  Circuit;  1840,  Rockingham; 
1841,  Pedee;  1842,  Marion;  1843,  Pleasant  Grove;  1844-45,  Ruther- 
fordtoh;  1846-47,  Union  ;  1848,  Newberry ;  1849-50,  Black  Swamp; 
1851-52,  Trinity,  Charleston;  1853,  Spartanburg  Station;  1854, 
Union;  1855-56,  Newberry ;  1857-58,  Union;  1859-62,  presiding 
elder  of  Cokesbury  District;  1863-64,  Ninety-six;  1865-66,  Lau- 
rens Circuit,  where  he  died,  from  injuries  received  by  leaping 
from  his  buggy  to  escape  from  a  frightened  and  unruly  horse,  on 
the  1st  day  of  January.  He  was  a  pious  and  useful  citizen,  a  hard 
Christian  student,  an  able  minister  of  the  gospel,  and  popular  with 
all  sects  of  Christians  and  all  classes  of  people.  He  entered  into 
his  final  rest  with  the  accents  "Glory,  glory!"  still  upon  his  lips. 

Minnick,  John  A.  was  born  in  Newberry,  S.  C,  June  4,  1811 ; 
converted  in  August,  1829 ;  admitted  on  trial  in  the  Conference  in 
January,  1837,  and  appointed  to  Greenville  Circuit;  1838,  Union; 

1839,  Waccamaw  Circuit;  1840,  Pedee;  1841-53,  missionary  on 
Waccamaw  Neck;  1854,  Columbia  Circuit;  1855-56,  Liberty  Chap- 


Appendix.  631 

el  Mission;  1857,  Waccamaw  Neck  Mission,  where  he  died  sudden- 
ly on  the  26th  of  February.  He  was  no  ordinary  missionary.  His 
ministry  for  nearly  sixteen  years  in  the  same  field  of  labor  attests 
his  worth  and  the  confidence  reposed  in  him  by  his  brethren.  None 
were  too  high  to  be  influenced  by  his  godly  life,  none  too  low  to 
be  overlooked  in  his  discharge  of  duty.  He  won  the  confidence  of 
the  master  and  the  abiding  affection  of  the  slave. 

McMackin,  John  was  born  in  Cabarrus  county,  North  Carolina, 
January  4,  1813;  converted  at  Center  Camp-ground  in  August, 
1832;  received  on  trial  in  the  South  Carolina  Conference  in  Jan- 
uary, 1837,  and  sent  to  Rockingham  Circuit ;  1838,  Deep  River ; 
1839,  Laurens;  1840,  Rock  Fish;  1841,  Morganton;  1842,  Shelby; 
1843,  Greenville  Circuit;  1844,  Columbia  Circuit;  1845,  Center; 
1S46,  Pleasant  Grove,  where  he  died  on  the  IGth  of  August.  He 
labored  with  acceptability  and  usefulness.  Although  his  preaching 
was  not  marked  with  that  vivacity  of  style  which  characterizes  the 
orator,  yet  it  was  so  clear  and  forcible,  so  affectionate  and  practical, 
that  all  were  constrained  to  allow  that  he  was  a  man  of  God.  The 
last  words  he  uttered  were,  "How  sweet  it  is  to  have  Jesus  to  accom- 
pany me  through  the  dark  valley  of  the  shadow  of  death  !" 

Mastin,  Addison  P.  was  born  in  Laurens  District,  South  Caro- 
lina; converted  when  sixteen  years  old;  received  on  trial  in  the 
Conference  in  January,  1847,  and  sent  to  Waccamaw  Mission  for 
two  years;  1849,  Spartanburg  Circuit;  1850,  Black  River  Mission ; 
1851,  "Waccamaw  Mission  ;  1852,  Walterboro  Circuit ;  1853,  Dar- 
lington ;  1854,  Liberty  Chapel  Mission ;  1855,  Jocasse  Mission ; 
1856-57,  Laurens  Circuit;  1858,  put  on  the  supernumerary  list, 
which  relation  he  sustained  till  his  death,  August  13,  1862.  He  was 
a  very  pious  man,  and  a  zealous  and  useful  minister.  His  end  was 
peace. 

Miller,  John  Wesley  was  born  in  Charleston,  South  Carolina, 
October  27,  1829 ;  converted  in  childhood  ;  admitted  on  trial  in  the 
Conference  in  December,  1850,  and  appointed  for  1851  to  Laurens 
Circuit;  1852,  Wadesboro ;  1853,  Charlotte;  1854,  Cheraw;  1855, 
Shelby ;  1856,  supernumerary  at  Georgetown  ;  1857-58,  Black  River 
and  Pedee  Mission;  1859,  Santee  Mission;  1860,  Charlotte;  1861, 
Spring  Street  and  City  Mission,  Charleston ;  1862,  Summerville 
Mission;  1863,  chaplain  in  the  army;  1864-65,  chaplain  in  the 
hospital  at  Summerville;  1866,  Darlington  Circuit,  where  his  la- 
bors terminated.  He  died  in  the  village  of  Darlington  on  the  20th 
of  June.     He  was  blameless  and  harmless — a  son  of  God  without 


632  Appendix. 

rebuke  from  childhood  until  the  hour  of  his  dismission  from  the 
trials  and  cares  of  earth.  As  a  preacher,  he  was  kind,  earnest,  prac- 
tical, simple,  and  loving. 

McGregor,  Jonathan  L.  was  a  native  of  South  Carolina;  en- 
tered the  Conference  on  trial  in  November,  1856,  and  was  appointed 
for  1857  to  Waccamaw  Mission  ;  1858,  Charlotte  Circuit ;  1859,  San- 
tee  Mission;  1860,  Liberty  Chapel  Mission;  1861,  Kichland  Fork 
Mission;  1862,  without  an  appointment  at  his  own  request,  and 
died  during  the  year,  a  missionary  tried  and  faithful. 

Morris,  John  Piper  was  born  in  Devon,  England ;  brought  up 
in  Hamilton,  Canada,  whither  his  father  emigrated  while  he  was 
yet  a  child  ;  converted  in  early  life  ;  came  South,  by  advice  of  his 
physicians,  to  escape  consumption ;  entered  the  South  Carolina 
Conference  on  trial  in  December,  1866,  and  was  appointed  for 
1867  to  Aiken  ;  and  1868  to  Darlington  Station,  where,  after  preach- 
ing but  once  to  his  new  congregation,  his  spirit  calmly  passed  to 
God,  on  the  .morning  of  the  24th  of  January.  His  gentlemanly  de- 
portment, his  culture  and  polish,  his  humility,  purity,  and  intelli- 
gent zeal,  won  his  way  to  the  esteem  and  hearts  of  all  who  knew 
him.  His  brilliant  intellect,  his  pure  taste,  his  graceful  manner, 
seemed  to  mark  him  for  distinction;  and  these  gifts,  all  sanctified 
as  they  were  by  divine  grace,  promised  great  usefulness  to  the 
Church  had  his  life  been  spared. 

Myers,  Lewis  (see  Chapter  XIII.). 

Nokley,  Richmond  was  a  native  of  Virginia;  brought  up  in 
Georgia,  whither  his  parents  moved  when  he  was  quite  young;  con- 
verted about  the  year  1806;  admitted  on  trial  in  the  South  Carolina 
Conference  in  December,  lb 07,  and  appointed  for  1S0S  to  Edisto 
Circuit;  1809,  Wilmington;  1810,  Charleston;  1811,  Washington, 
Georgia;  1812-13,  missionary  to  the  settlements  on  the  Tombig- 
bee  River;  1814-15,  Attakapas,  Louisiana,  where  his  life  and  toil 
ceased  together.  In  the  evening  of  November  24,  1815,  he  left  his 
valise,  saddle-bags,  and  a  parcel  of  books,  with  his  Indian  guide  and 
attempted  to  ride  across  a  swollen  stream.  The  current  was  rapid, 
and  beat  him  and  his  horse  down ;  the  banks  were  steep,  so  that  his 
horse  could  not  get  out.  In  the  struggle  they  parted  ;  he  got  hold 
of  a  bush  and  pulled  himself  out;  his  horse  swam  back  to  the  shore 
from  whence  they  started.  He  then  directed  the  Indian  to  keep  his 
horse  until  morning,  and  he  would  walk  on  to  the  first  house,  about 
two  miles  distant.  When  he  had  proceeded  about  a  mile  on  the  way 
the  wet  and  cold  combined  stopped  his  progress  there  in  the  woods. 


Appendix.  633 

and  after  kneeling  down  and  commending  his  spirit  to  God,  death 
gave  him  an  honorable  discharge  from  his  sufferings  and  toil. 
The  next  day  there  lay  Richmond  Nolley  on  the  cold  ground  and 
wet  leaves,  at  full  length,  his  eyes  neatly  closed,  his  left-hand  on  his 
breast,  and  his  right-hand  a  little  fallen  off.  He  was  not  a  great 
preacher,  but  he  was  a  holy  man,  and  even  in  Louisiana,  in  the 
midst  of  French  superstition  and  American  infidelity,  he  was  ac- 
knowledged to  be  a  servant  of  the  Most  High  God. 

Norton,  James  was  converted  in  his  youth ;  admitted  on  trial 
in  the  South  Carolina  Conference  in  the  nineteenth  year  of  his  age, 
in  December,  1806,  and  appointed  for  1807  to  Cypress  Circuit ;  1808, 
Bush  River;  1809,  Ohoope;  1810,  Wilmington  ;  1811,  Fayetteville; 
1812,  Georgetown;  1813,  traveling  companion  of  Bishop  MeKen- 
dree;  1814,  Sandy  River;  1815,  Brunswick;  181G,  Fayetteville; 
1817,  Fountain  Head,  in  Tennessee ;  1818-19,  presiding  elder  of 
Eclisto  District;  1820-21,  Oconee  District,  Georgia;  1822,  Charles- 
ton; 1823,  superannuated;  1824,  supernumerary  on  Combahee  and 
Coosawhatchie;  1825,  Columbia.  He  was  a  man  of  deep  piety,  in- 
defatigable and  useful  in  his  work,  and  greatly  beloved  and  re- 
spected by  God's  people.  The  latter  part  of  his  life  was  attended 
with  much  affliction,  which  he  bore  with  great  patience.  He  died 
in  peace  and  tranquillity  of  mind  in  Columbia,  South  Carolina, 
August  26,  1825. 

Neill,  Thomas  was  born  in  Burke  county,  North  Carolina, 
January  8,  1806;  born  again  in  September,  1822;  admitted  on  trial 
in  the  South  Carolina  Conference  in  January,  1831,  and  sent  to 
Rutherford  Circuit;  1832,  Lincolnton  Circuit;  1S33,  Newberry  Cir- 
cuit, where  it  pleased  God  to  dismiss  him  from  labor  and  take  him 
early  to  reward  on  the  21st  of  July.  When  one  asked  him,  "Are 
you  afraid  to  die?"  he  seemed  surprised  at  the  question,  and  re- 
turned, "Surely  you  do  not  think  me  a  hypocrite?"  "But  you 
really  are  dying,"  said  another.  "Then  all  is  well,"  replied  he,  in 
calm  and  holy  triumph. 

Nipper,  Jacob  was  born  in  Richland  District  September  S,  1812; 
converted  at  Mount  Pleasant  Camp-ground  in  August,  1835;  ad- 
mitted on  trial  in  the  Conference  in  January  1839,  and  appointed 
to  Darlington  Circuit;  1840-41,  Wateree  Mission;  1842-43,  St. 
James,  Charleston ;  and  in  1844,  Pedee  Mission,  from  which  field 
his  sanctified  spirit  was  translated  to  the  Church  triumphant,  As 
a  man,  a  Christian,  and  a  minister  of  the  gospel,  he  was  without  re- 
proach.    As  a  preacher,  he  was  always  instructive,  and  a  deep  con- 


634  Appendix. 

cern  for  the  welfare  of  souls  characterized  his  effort?.  Almost  the- 
last  word  he  uttered  was  "Glory;"  and  thus  died  this  man  of  God, 
"  called,  and  chosen,  and  faithful." 

Ogburn,  Hugh  E.  was  a  native  of  South  Carolina;  received  on 
trial  in  the  Conference  in  January,  1S3S,  and  appointed  to  Wacca- 
maw  Circuit;  1839,  Black  Eiver;  1840,  Bladen;  1841,  South  Santee 
Mission;  1842,  Center;  1843,  Lenoir;  1844,  Charlotte  Circuit; 
1845-46,  Conwayboro";  1847,  Laurens;  1848,  Pleasant  Grove;  1849, 
Morganton;  1850,  allowed  to  rest  on  account  of  ill  health;  1851, 
supernumerary;  1852,  superannuated;  1853-54,  Black  River  Cir- 
cuit; 1855,  "Wateree  Mission;  1856,  Cooper  River  Circuit;  after 
which  he  held  a  superannuated  relation  until  his  death,  January 
19,  1860.  He  was  a  good  preacher,  sound  in  doctrine,  and  labored 
with  zeal  and  success  in  winning  souls  to  Christ.  His  dying-words 
were,  "Religion  is  good  to  live  with — it  is  good  now." 

Ogburn,  Daniel  A.  was  born  in  Chesterfield  District,  South 
Carolina,  June  5,  1833;  converted  May  10,  1847;  admitted  on  trial 
in  the  Conference  in  November,  1853,  and  appointed  for  1854  to 
Black  River  and  Pedee  Mission;  from  1855-57,  Savannah  River 
Mission;  1858-59,  Orangeburg  Circuit;  1860,  Walterboro  Circuit; 
after  which  he  served  the  Society  Hill  Mission  until  early  in  1865, 
when  he  found  it  impracticable  to  preach  longer  on  the  work,  and 
accepted  a  chaplaincy  in  the  South  Carolina  State  service.  In  a 
few  weeks  his  health  failed  under  the  hardships  of  army  life,  and 
after  four  or  five  days  of  severe  illness,  during  which  he  was  utterly 
unconscious,  he  passed  away  to  that  state  where  the  smoke  and  din 
of  battle  are  never  known.  He  was  a  good  missionary  and  a  good 
man,  quiet  and  unassuming  in  his  deportment,  and  secured  the  re- 
gard and  affection  of  the  people  among  whom  he  labored. 

Pierce,  Reddick  was  born  in  Halifax  county,  North  Carolina, 
September  26,  1782;  converted  in  1802  in  Barnwell  District,  South 
Carolina,  whither  his  father  had  brought  his  family,  and  settled  on 
Tinker  Creek ;  entered  the  Conference  on  trial  in  January,  1805, 
and  appointed  to  Little  River  Circuit,  in  Georgia;  1806,  Sparta; 
1607-8,  Augusta ;  1809,  Columbia,  South  Carolina ;  1810,  presiding 
elder  of  Saluda  District ;  1811,  superannuated;  1812,  located  ;  1829, 
reentered,  and  sent  to  Sandy  River  Circuit;  1830,  Enoree;  1831, 
Abbeville;  IS 32,  supernumerary  on  Abbeville  Circuit;  1833,  super- 
numerary at  Charleston;  1834,  again  superannuated  on  account  of 
increasing  deafness,  and  continued  to  hold  that  relation  to  the  Con- 
ference until    his  death.     Although  without   pastoral   charge,   his 


Appendix.  635 

zeal  for  God  was  so  intense  that  lie  labored  incessantly,  and  with 
marked  ability;  indeed,  his  mental  force,  his  grasp  of  thought  and 
logical  skill,  were  surpassed  by  few.  Even  after  he  became  so  deaf 
as  entirely  to  prevent  his  hearing  the  preacher's  Voice,  he  went  to 
Church  regularly,  giving  as  his  reason,  "I  go  to  fill  my  place,  as 
every  good  man  ought."  He  died  in  peace  at  the  house  of  Jacob 
Stroman,  his  long-tried  and  fast  friend,  July  24,  1860.  (See  Chap- 
ter XIII.) 

Partridge,  William  was  born  in  Sussex  county,  Virginia,  in 
1754;  converted  in  the  twenty-first  year  of  his  age;  entered  the 
traveling  connection  on  trial  in  1780,  and  was  appointed  to  Pittsyl- 
vania, Virginia;  1781,  Berkley;  1782,  Lancaster,  Pennsylvania; 
1783,  Somerset,  New  Jersey;  1784,  West  Jersey;  1785,  Camden; 
1786,  New  Hope,  in  North  Carolina;  17S7,  Yadkin;  1788-89,  Broad 
Biver,  South  Carolina;  1790-91,  Edisto  Circuit;  after  which  he 
retired,  and  continued  a  local  preacher  about  twenty-three  years; 
1814,  reentered  and  appointed  to  Keowee  Circuit;  1815-16,  Alcovi, 
Georgia;  1817,_Sparta,  where  he  died  on  the _17tIi_of  May.  "I  have 
lived  a  near  neighbor  to  Brother  Partridge,"  said  one,  "  for  upward 
of  twenty  years,  and  can  with  satisfaction  say  that  he  was  the  greatest 
example  of  piety  I  have  ever  been  acquainted  with  ;  in  preaching 
he  was  experimental,  practical,  and  plain."  In  answer  to  the  ques- 
tion, "Are  you  ready  for  the  last  summons?  "  he  said,  "Yes;  for  me 
to  die  is  gain." 

Pickett,  Johx  K.  was  born  in  Fairfield  District,  South  Carolina, 
April  2,  1814;  converted  in  1831;  entered  the  Conference  on  trial 
in  February,  1835,  and  was  appointed  to  Santee  Circuit;  1836,  Black 
Swamp;  1837,  transferred  to  the  Mississippi  Conference;  1838,  re- 
turned, and  sent  to  Pedee;  1839,  Bladen;  1840,  Pedee;  1841-42, 
Union;  1843-44,  Lancaster;  1845,  Santee;  1846-47,  Black  River; 
1848-49,  Smithville ;  1850,  Rutherford  ;  1851-52,  St.  James,  Charles- 
ton; 1853,  Graniteville  and  Aiken;  1854,  Newberry ;  1855-56,  Char- 
lotte; 1857,Cheraw;  1858-59,  Edgefield ;  1860-61,  Butler;  1862-63, 
Chester;  in  1864,  Graniteville  Mission;  in  1865-66,  Graniteville ; 
1867-68,  Graniteville  Mission;  1869,  Spring  Street,  Charleston; 
1870,  supernumerary  on  Chester  Circuit,  where  he  died  at  his  own 
home  on  the  15th  of  March.  He  had  quick  perceptive  and  analytic 
powers  of  mind,  was  not  wanting  in  imagination,  and  aspired  after 
universal  scholarship.  In  the  early  part  of  his  ministry  he  used  to 
carry  about  with  him  a  huge  Polyglot  Bible  in  a  tin  case,  and  made 
it  his  daily  companion  on  all  his  circuits;  he  was  a  great  reader, 


636  Appendix. 

especially  of  periodical  literature,  and  "  knew  something  about 
every  thing,  and  a  great  deal  about  some  things."  His  manner  in 
the  pulpit  was  self-possessed  and  deliberate,  but  as  he  proceeded  in 
his  sermons  he  generally  warmed  with  his  subject;  then  his  voice 
assumed  a  depth  and  fullness  of  Volume  which  was  wonderful.  He 
was  one  of  the  sweetest  singers  of  his  day,  and  often  used  this 
talent  most  efficiently  in  the  pulpit.  He  had  the  simplicity  of  a 
child,  both  in  and  out  of  the  pulpit;  was  devoted  to  his  mother 
during  her  life,  and  to  her  memory  when  dead,  and  remarkable  for 
a  large-hearted  charity.  For  eight  years  he  struggled  against  the 
insiduous  disease  paralysis,  to  which  at  last  he  fell  a  victim,  and 
felt  himself  gradually  encircled  by  the  icy  arms  of  death,  yet  to 
him  it  was  a  time  of  resignation  and  triumph.  When  his  wife 
prayed  that  his  life  might  be  prolonged,  he  told  her  that  this  was 
wrong — that  she  ought  to  pray  for  the  will  of  the  Lord  to  be  done, 
and  that  this  was  his  prayer. 

Postell,  JEHy  G.  was  a  native  of  South  Carolina;  converted  in 
the  morning  of  life ;  admitted  on  trial  in  the  Conference  in  Febj  u- 
ary,  1836,  and  appointed  to  Charlotte  Circuit;  1837,  Cypress;  183S, 
Lower  Santee;  1839,  Union;  1840,  Yorkville;  1841,  superannuated, 
and  died  of  consumption  in  Charleston  in  the  following  April,  sub- 
missive to  the  will  of  his  Maker. 

Parsons,  Hilliard  Crawford  was  born  in  Sumter  District, 
South  Carolina,  February  28, 1824;  converted  in  his  youth;  admit- 
ted on  trial  in  the  Conference  January,  1847,  and  was  sent  to  Bladen 
Circuit;  1848,  Wilmington  ;  1849,  Union;  1850,  Greenville  Station; 
1851-52,  Camden;  1853,  Marion  Street,  Columbia;  1854,  Trinity, 
Charleston;  1855,  Cheraw;  1856-57,  Charlotte;  1858,  Camden;  1859, 
presiding  elder  of  Shelby  District;  1860-61,  Wadesboro;  1862,  left 
without  appointment,  at  his  own  request;  1863-64,  supernumerary 
at  Wadesboro ;  1865-66,  supernumerary  on  Wadesboro  Circuit.  He 
possessed  a  vigorous  intellect  and  indefatigable  energy,  and  his  min- 
istry was  characterized  by  ability  and  success.  One  of  the  most 
prominent  features  in  his  Christian  character  was  unshaken  confi- 
dence in  the  atonement  of  Christ.  "All  I  have  done  is  nothing/'  he 
would  often  say;  "I  trust  only  in  Christ  for  salvation."  He  died  in 
peace  at  AVadesboro  January  29,  1866,  sending  this  message  to  his 
brethren  of  the  Conference:  "I  want  them  all  to  understand  that  I 
died  in  the  faith  of  the  gospel,  praising  Him  for  all  that  is  past,  and 
trusting  Him  for  all  that  is  to  come." 

Pritciiard,  Claudius  H..  jr.  was  born  in  Favetteville,  N.  C; 


Appendix.  637 

converted  in  early  youth ;  entered  the  South  Carolina  Conference 
on  trial  in  December,  1873,  and  appointed  to  Cokesbury  Circuit.  He 
had  not  completed  the  first  round  on  his  circuit  when  he  was  strick- 
en down  by  paralysis,  and  died  at  Greenwood  January  20, 1874.  He 
endeared  himself  to  those  he  was  appointed  to  serve,  and  gave  evi- 
dence of  his  acceptability  and  usefulness.  After  his  death  there  was 
found  in  his  pocket  a  paper  on  which  was  written,  "Cast  thy  burden 
on  the  Lord,  and  he  will  sustain  thee" — a  message  seeming  to  the 
sorrowing  ones  as  a  message  from  God. 

Kumph,  Jacob  was  born  in  Orangeburg  District,  South  Carolina, 
January  9,  1777 ;  converted  January  18,  1807 ;  received  on  trial  in 
the  Conference  in  December,  1808,  and  appointed  for  1809  to  Bush 
Kiver  Circuit ;  1810,  Kocky  Kiver ;  1 811,  Columbia ;  181 2,  Charleston, 
where  he  died  of  bilious  fever  on  the  11th  of  September.  He  was 
studious,  much  in  prayer  and  meditation,  a  strict  disciplinarian,  a 
reprover  of  sin  wherever  found,  and  so  dead  to  the  world  that  it  was 
difficult  to  persuade  him  to  receive  any  pecuniary  aid  from  the 
Church,  and  when  prevailed  on  to  accept  it,  he  applied  the  whole  to 
charitable  purposes.  He  was  remarkable  for  the  attention  which 
he  gave  to  the  instruction  of  children,  and  for  the  numbers  that  were 
converted  through  his  instrumentality.  Indeed,  his  whole  study 
was  the  glory  of  God  and  the  salvation  of  souls.  "This  day,"  said 
he  at  the  last  communion  which  he  attended,  "the  Lord  hath  en- 
abled me  to  be  perfectly  willing  to  die  in  Charleston."  The  smiles 
of  peace  and  triumph  rested  on  his  countenance  in  the  moment  of 
dissolution. 

Ehodes,  Benjamin  was  admitted  on  trial  in  the  South  Carolina 
Conference  in  January,  1818,  and  appointed  to  Bush  River  Circuit, 
Georgia;  1819,  Alcovi;  1820,  Broad  River,  Georgia;  1821,  Fayette- 
ville,  North  Carolina;  1822,  Upper  French  Broad;  1823,  Rocky 
River;  1824,  Montgomery;  1825,  Bladen;  1826,  Black  River  and 
Georgetown,  where  he  ceased  at  once  to  work  and  live. 

Richardson,  James  J.  was  born  in  Marion  District,  South  Caro- 
lina, June  22,  1805 ;  born  again  January  8,  1827 ;  admitted  on  trial 
in  the  Conference  in  January  1829,  and  sent  to  the  Black  River 
Circuit;  1830,  Montgomery;.  1831,  Hollow  Creek  (Barnwell);  1832, 
Sugar  Creek ;  and  1833,  Yorkville,  where  he  died  in  great  triumph 
on  the  9th  of  July.  He  was  a  very  amiable  man,  a  highly  gifted 
preacher,  and  a  faithful  and  successful  laborer  in  tho  great  work  of 
winning  souls  to  Christ. 

Russell,  James  (see  Chapter  XIII.). 


638  Appendix. 

Rush,  Frederick  was  born  in  Orangeburg  District,  South  Caro- 
lina, June  4,  1802;  converted  in  1813;  admitted  on  trial  in  the  Con- 
ference in  January,  1829,  and  appointed  to  Hollow  Creek  Circuit; 
1830-31,  Congaree;  1832,  Cypress;  1833,  Cooper  River;  1834,  Wa- 
teree  Mission;  1S35,  Black  River;  1836,  Santee;  1837,  Newberry; 
1838-39,  Black  River;  1840,  located;  1852,  readmitted,  and  sent  to 
Black  Mingo  Mission,  two  years;  1854,  Cheraw  Mission;  1855, 
Edgefield;  1856,  Lexington;  1857,  superannuated;  1858,  Ashepoo 
Mission,  where  he  died  in  great  peace  on  the  8th  of  August.  "  If  I 
had  not  made  the  necessary  preparation  before,"  said  he  in  his  last 
sickness,  "  I  could  not  do  it  now :  that  has  all  been  attended  to,  and 
I  have  no  fear."  He  was  a  good,  plain,  sensible  preacher,  and  some- 
times his  ministry  told  with  fine  effect  upon  his  hearers,  and  many 
will  rise  up  in  the  day  of  eternity  and  call  him  blessed. 

Sexter,  Anthony  was  born  in  Lincoln  county,  North  Carolina, 
January  28, 1785;  converted  in  1806;  admitted  on  trial  in  the  South 
Carolina  Conference  in  December,  1808,  and  appointed  for  1809  to 
Pedee  Circuit;  1810,  Bladen;  1811,  Little  Pedee;  1812,  Buncombe; 
1813,  Sparta,  Georgia ;  1814,  Georgetown ;  1815,  Charleston ;  1816- 
17,  presiding  elder  of  Broad  River  District.  As  a  Christian,  lie  was 
without  offense;  and  as  a  minister,  he  was  blameless.  He  was  a 
man  of  strong  mind  and  benevolent  heart ;  a  single  and  steady  pur- 
pose to  glorify  God  ;  an  unwavering  faith,  fervent  love,  and  burning- 
zeal.  These  were  the  exalted  attributes  of  this  good  man.  As  the 
veteran  soldier,  retiring  from  the  field  faint  and  exhausted  by 
fatigue,  yet  only  now  retiring  because  he  can  do  no  more,  so  he, 
unable  even  for  the  smallest  labor,  and  almost  dead,  reluctantly  gave 
up  the  toil  and  retired  to  his  house  in  Georgetown,  whence  he  was 
taken  December  23,  1817,  to  the  house  not  made  with  hands,  eternal 
in  the  heavens. 

Smith,  Isaac  was  born  in  New  Kent  county,  Virginia,  August 
17,  1758;  converted  in  April,  17S3;  admitted  on  trial  in  the  travel- 
ing connection  in  April,  1784,  and  appointed  to  Salisbury  Circuit, 
North  Carolina ;  1785,  Tar  River ;  1786,  Charleston ;  1787-88,  San- 
tee Circuit;  1789,  Edisto;  1790,  Charleston;  1791,  Broad  River; 
1792,  Santee;  1793,  presiding  elder  of  the  district  embracing  nearly 
the  whole  of  South  Carolina;  1794,  Charleston,  and  Edisto  (six 
months  each) ;  1795,  in  charge  of  Santee  Circuit,  and  presiding  elder 
of  a  still  more  extensive  district  than  in  1793;  1796,  located  and 
settled  in  Camden;  1797,  supernumerary  on  Santee  Circuit;  after 
which,  he  again  located;  1820,  readmitted,  and  appointed  to  Co- 


Appendix.  639 

lumbia;  1821,  presiding  elder  of  the  Athens  District,  Georgia;  from 
1822-26,  in  charge  of  the  Asbury  Mission,  among  the  Creek  Indians; 
1827,  superannuated,  and  held  this  relation  until  he  died,  in  Monroe 
county,  Georgia,  July  20.  1834.  He  was  the  oldest  and,  what  was 
well  becoming  the  father  of  the  Conference,  the  most  honored  and 
beloved  of  all  the  preachers.  Believing  every  word  of  God,  meek 
above  the  reach  of  provocation,  and  thoroughly  imbued  with  the 
spirit  of  love  and  devotion,  he  was  a  saint  indeed,  full  of  faith  and 
the  comfort  of  the  Holy  Ghost. 

Smith,  Thomas  C.  was  born  in  Montgomery  county,  North  Caro- 
lina; converted  September  6,  1824;  admitted  on  trial  in  the  South 
Carolina  Conference,  in  January,  1828,  and  appointed  to  Waynes- 
boro Circuit,  Georgia ;  1829, Reedy  River;  1830,  Morganton;  1831- 
32,  Cooper  River;  1833,  Lancasterville ;  1834,  Lincolnton;  1835, 
superannuated,  and  held  this  relation  until  his  death,  by  bronchitis, 
in  Montgomery  county,  November  27,  1837.  His  end  was  truly 
triumphant.  He  retained  his  mind  unimpaired  to  the  last,  and  often 
told  that  God  was  with  him,  and  that  he  longed  to  be  gone.  During 
the  last  twelve  hours  of  his  life,  whenever  free  from  paroxysms  of 
coughing,  he  was  almost  continually  praising  God  aloud.  As  one 
sinking  in  the  arms  of  gentle  slumber,  so  sunk  his  body  in  the  sleep 
of  death. 

Smith,  Campbell  was  born  in  Marlboro  District,  South  Caroli- 
na, March  31, 1807;  converted  October  3, 1830;  admitted  on  trial  in 
the  Conference  in  February,  1834,  and  sent  to  Brunswick  Circuit, 
North  Carolina ;  1835,  Morganton;  1836,  Pedee  River  Mission;  1837, 
Chesterfield;  1838,  King's  Mountain;  1839,  Rutherford ;  1840,  Char- 
lotte Circuit;  1841,  Montgomery;  1842,  Black  Swamp;  1843,  super- 
annuated. He  died  in  peace,  of  typhoid  pneumonia,  in  Rutherford 
county,  North  Carolina,  December  24,  1854.  He  was  a  humble 
Christian,  a  plain,  practical  preacher,  and  a  useful  man. 

Smith.  Alexander  L.  was  born  in  Marlboro  District,  South 
Carolina,  December,  1823 ;  received  on  trial  in  the  Conference  in 
January,  1847,  and  appointed  to  Santee  Circuit;  1848,  Santee  Mis- 
sion; 1849,  Edgefield;  1850,  Waccamaw;  1851,  Edgefield;  1852, 
Cedar  Rock;  1853,  Edgefield;  1854,  Wadesboro  Circuit;  1855,  Co- 
Clumbia  ircuit;  1856-59,  Richland  Fork  Mission;  1860,  Saluda 
River  Mission ;  1861-62,  Sumter  Circuit ;  1863-64,  Edgefield  ;  1865 
-67,  Ninety-six;  1868,  superannuated,  and  died  in  Spartanburg,  Au- 
gust 25,  1872.  He  was  a  quiet,  unassuming  man,  of  genuine  piety 
and  devotion  to  the  cause  of  God,  of  sound  mind  and  good  preach 


640  Appendix. 

ing  abilities,  laboring  acceptably  and  usefully  in  the  various  fields  as- 
signed him  by  the  Church.  He  was  calm,  peaceful,  and  resigned  in 
death. 

Spain,  Hartwell  was  born  in  Wake  county,  North  Carolina, 
February  10,  1795;  converted  in  August,  1810;  admitted  on  trial  in 
the  South  Carolina  Conference  in  December,  1816,  and  appointed 
for  1817  to  Bush  Kiver  Circuit,  Georgia;  1818,  Oakmulgee;  1819, 
Sugar  Creek;  1820,  Fayetteville ;  1821,  superannuated;  1822,  lo- 
cated; 1828,  reentered,  and  appointed  for  two  years  to  Lincolnton 
Circuit;  1830-33,  presiding  elder  of  Lincolnton  District;  1834,  Co- 
lumbia; 1835,  Cokesbury  Circuit;  1836,  agent  for  Cokesbury  School; 
1837,  again  superannuated;  1S38-41,  presiding  elder  of  Columbia 
District;  1842,  Charleston;  1843,  Santee  Circuit.  This  closed  his 
active  and  effective  itinerant  career,  and  from  that  time  to  his  de- 
parture hence  he  sustained  a  superannuated  relation.  He  was  an 
able  and  successful  preacher,  and  greatly  honored  by  the  Conference. 
Almost  the  last  thing  he  said  was,  "I  am  not  afraid  to  die,  foi  I 
have  a  bright  hope  of  rest  in  heaven."  He  breathed  his  last  March 
9,  186S,  at  the  residence  of  his  son-in-law,  Dr.  Thomas  W.  Briggs, 
in  Clarendon,  South  Carolina,  in  the  seventy-fourth  year  of  his  age ; 
and  his  remains  rest  at  Summerton,  in  rear  of  the  pulpit  in  which 
he  so  long  and  faithfully  preached  Christ. 

Stacy,  James  was  born  in  Lincoln  county,  North  Carolina,  No- 
vember 18,  1S07;  converted  in  September,  1822;  admitted  on  trial 
in  the  South  Carolina  Conference  in  January,  1830,  and  appointed 
to  Quincy  Circuit,  Florida;  1831,  Morganton  Circuit,  North  Caro- 
lina; 1832,  Enoree  Circuit,  South  Carolina;  1833,  Laurens;  1834, 
Pendleton;  1835,  Cheraw;  1836,  Camden;  1837,  Georgetown;  in 
1838-39,  Fayetteville;  1840,  agent  for  Cokesbury  School  and  Ban- 
dolph-Macon  College;  1841,  Charleston;  1842,  Wilmington;  in 
1843-44,  Trinity,  Charleston;  1845-46,  presiding  elder  of  Cheraw 
District;  1847-48,  presiding  elder  of  Fayetteville  District;  1849. 
Columbia;  1850,  Trinity,  Charleston;  1851-52,  Georgetown;  in 
1853-54,  Marion  Station;  1855-56,  Camden;  11-57,  Charlotte;  in 
1858-59,  Cumberland,  Charleston;  1860,  presiding  elder  of  Orange- 
burg District;  1861-62,  Spartanburg  Station;  1863,  Bethel  and 
Spring  Street,  Charleston;  1864,  Concord  Station;  1865,  Charlotte; 
1866,  Pineville;  1867-68,  Sumter  Station,  where  he  closed  his  long 
and  effective  career  on  the  1st  day  of  May.  A  nobler,  more  self- 
possessed,  and  sincerely  pious  man  and  minister  is  rarely  found. 
He  had  a  high  sense  of  personal  and  ministerial  propriety;    his 


Appendix.  641 

mental  powers  were  much  above  mediocrity;  his  perceptions  were 
quick,  and  his  power  of •  analysis  keen  and  searching;  sound  judg- 
ment and  common  sense  were  preeminently  his  distinguishing  char- 
acteristics. His  sermons  were  clear  expositions  of  the  text,  and 
generally  able  and  exhaustive;  his  preaching  was  always  earnest, 
and  generally  attended  by  the  divine  unction  of  the  Spirit  of  all 
grace.  His  message  to  the  Conference  was:  "Tell  my  brethren  I 
am  a  sinner  saved  by  grace.  I  regret  that  I  have  not  done  more, 
but  I  have  a  consciousness  that  I  have  done  the  best  I  can."  His 
last  utterance  was,  "  Harvest-home ;  welcome ;  the  Lord  is  my  right- 
ousness." 

Tarrant,  John  was  born  in  Virginia  in  1784 ;  received  on  trial 
in  the  South  Carolina  Conference  in  December,  1809,  and  appointed 
for  1810  to  Louisville,  Georgia  ;  1811,  Warren  ;  1812,  Cedar  Creek; 
1813,  Keowee;  1814,  located;  1845,  readmitted,  and  sent  to  Colum- 
bia Circuit;  1836-37,  Barnwell;  1838,  Laurens;  1839-40,  New- 
berry; 1841,  Edgefield;  1842,  Greenville  Circuit;  1843,  Wades- 
boro  Circuit;  1844,  Center;  1845,  "Winnsboro  Circuit;  1846,  super- 
annuated, and  held  that  relation  until  the  end  of  his  earthly  career 
April  1,  1849,  in  the  sixty-fifth  year  of  his  age.  He  was  a  man  of 
God,  and  possessed  of  a  kind  and  amiable  spirit,  and  sustained  the 
character  of  a  plain,  practical,  and  successful  minister  of  our  Lord 
Jesus  Christ.  Though  his  path  through  life  was  beset  with  many 
snares,  his  end  was  peace  and  triumph. 

Talley,  Nicholas  was  born  near  Richmond,  Virginia,  May  2, 
1791 ;  converted  at  Burke's  Camp-ground,  in  Green  county,  Georgia, 
August  5,  1810  ;  received  on  trial  in  the  South  Carolina  Conference 
in  December,  1811,  and  appointed  for  1812  to  Little  Pedee  Circuit ; 
1813,  Louisville,  Georgia ;  1814,  Buncombe,  North  Carolina ;  1815, 
Reedy  River ;  1816,  Santee ;  1817,  Cedar  Creek  and  Milledgeville  ; 
1818,  Sparta  ;  1819,  Fayetteville  ;  1820,  Wilmington ;  1821,  George- 
town ;  1822,  Camden;  1823-24,  Columbia;  1825-27,  presiding  elder 
of  Augusta  District ;  1828,  Augusta ;  1829-30,  Charleston;  1831-34, 
presiding  elder  of  Fayetteville  District;  1835-38,  presiding  elder 
of  Charleston  District ;  1839-40,  Charleston  ;  1841-44,  presiding 
elder  of  Cokesbury  District ;  1845,  Cokesbury  Circuit ;  1846-49,  pre- 
siding elder  of  Columbia  District ;  1850,  presiding  elder  of  Wil- 
mington District;  1851,  Sumterville  Circuit;  1852-65,  Congaree 
Mission  ;  in  November,  1865,  superannuated,  and  sustained  that  re- 
lation until  his  death,  at  his  home  in  Columbia,  May  10,  1873.  He 
belonged  to  what  may  be  called  the  heroic  age  of  Methodism — an 
41 


642  Appendix. 

age  which  seemed  to  inspire  and  elicit  courage  and  self-sacrifice ; 
he  set  his  face  as  flint  against  every  thing  that  might  jeopardize  his 
usefulness  as  an  itinerant  preacher,  and  the  journeyings,  hardships, 
and  inconveniences  to  which  he  was  subjected  were  all  as  nothing 
so  that  he  might  preach  Jesus  and  the  resurrection.  In  his  man- 
ners he  was  self-possessed,  dignified,  and  refined.  His  preaching 
was  hortatory  in  its  character,  and  often  powerful  in  its  effects.  His 
last  entry  in  a  diary,  which  he  kept  for  many  years,  was  made  May 
2,  1873,  as  follows:  "My  birthday;  eighty-two  years  I  have  lived 
on  the  bounty  and  goodness  of  God.  I  feel  grateful  and  happy  to 
believe  he  doeth  all  things  well."     His  last  uttered  words  were, 

"  Calm,  calm." 

Calm  in  the  bosom  of  his  God, 
He  gently  passed  away. 

Thomason,  Bartlett  was  born  in  Laurens  District,  South  Car- 
olina; converted  in  September,  1830;  admitted  on  trial  in  the  Con- 
ference in  January,  1833,  and  sent  to  Montgomery  Circuit;  1834^ 
Edgefield ;  1835,  Pendleton ;  1836,  King's  Mountain ;  1837,  Barn- 
well ;  1838,  Columbia  Circuit ;  1839,  Camden;  1840,  Columbia  Cir- 
cuit; 1841,  superannuated,  and  soon  after  suddenly  fell  asleep  in 
Jesus,  in  the  faith  and  hope  of  the  gospel.  When  informed,  a  little 
before  he  died,  that  the  Conference  which  met  on  the  10th  of  Feb- 
ruary had  granted  him  a  superannuated  relation,  he  expressed  his 
gratitude  that  he  had  been  thus  favored  by  his  brethren.  He  pos- 
sessed an  amiable  spirit,  respectable  and  useful  talents,  and  was 
much  loved  where  he  traveled  and  labored. 

Thomason,  Christopher  was  a  native  of  South  Carolina  ;  en- 
tered the  South  Carolina  Conference  on  trial  in  December,  1863,  and 
was  sent  for  1864  to  Fairfield ;  1865,  Anderson  Circuit ;  1866,  Abbe- 
ville ;  1867-68,  Camden ;  1869,  Lancaster  Circuit ;  1870,  Lancaster 
Station ;  1871-72,  Union ville  and  Sardis.  He  was  an  earnest,  faith- 
ful, devoted  minister  of  Christ.  Modest  and  retiring  almost  to  a 
fault,  only  those  who  knew  him  best  could  appreciate  the  loveliness 
of  his  character.  As  a  preacher,  he  was  clear  and  forcible ;  as  a 
pastor,  faithful  and  diligent ;  as  a  husband  and  father,  tender  and 
affectionate.  He  left  as  a  legacy  the  dying  testimony,  "  I  know  in 
■whom  I  have  trusted." 

Turpin,  Thomas  D.  was  born  in  Somerset  county,  Maryland, 
June  30,  1805 ;  converted  in  the  city  of  Baltimore,  September  8, 
1823 ;  admitted  on  trial  in  the  South  Carolina  Conference  in  Janu- 
ary, 1829,  and  appointed  to  Enoree  Circuit ;  1830,  Pendleton  ;  1831, 


Appendix.  643 

Savannah  Mission ;  1832,  Black  Swamp ;  1833,  May  and  New  Riv- 
er; 1834,  Wadmalaw  and  John's  Island  Mission;  1835,  Pedee; 
1836,  Laurens ;  1837,  Pendleton ;  1838,  Cambridge  and  Flatwoods 
Mission,  where  he  ended  his  labors.  He  was  a  holy  and  useful  man 
in  the  work.  "  Be  not  afraid  to  tell  me  the  worst,"  said  he  in  his 
last  sickness,  "for  the  idea  of  death  does  not  alarm  me."  "  What  a 
blessed  religion  is  this  that  supports  me  in  such  an  hour ! "  Fold- 
ing his  hands  on  his  breast,  he  commended  his  spirit  to  God  who 
gave  it.  He  died  at  Diamond  Springs,  in  Abbeville  District,  July 
26,  1838,  and  his  remains  were  interred  at  Smyrna  Church,  after  an 
impressive  sermon  by  the  Rev.  Isaac  Waddell. 

Townsend,  Joel  Wilson  was  born  in  Marlboro  District,  South 
Carolina,  January  19,  1800 ;  awakened  and  converted  under  the 
preaching  of  Bishop  George  in  1819 ;  admitted  on  trial  in  the  Con- 
ference in  February,  1823,  and  appointed  to  Brunswick,  North 
Carolina;  1824,  Lynch's  Creek;  1825,  Walton,  Georgia;  1826, 
Gwinnett;  1827-28,  Broad  River,  Georgia;  1829-30,  Abbeville; 
1881-32,  Saluda ;  1833,  Rockingham  ;  1834,  Pedee  ;  1835,  Winna- 
boro;  1836,  Cokesbury ;  1837-38,  Edgefield;  1839,  Barnwell;  1840, 
Aiken;  1841,  superannuated;  1842,  Orangeburg;  1843-44,  Dar- 
lington ;  1844,  superannuated,  and  settled  at  Cokesbury,  in  Abbe- 
ville District.  He  was  a  close  student  of  the  Bible ;  had  clear  con- 
ceptions of  gospel  truth  and  a  deep  personal  experience  of  its  life- 
giving  power.  He  preached  the  word  with  telling  effect,  and  had 
many  seals  to  his  ministry.  He  was  scrupulously  exact  in  his  hours 
of  devotion,  and  punctual  in  attending  to  the  duties  of  family  relig- 
ion; when  unable  to  be  .up,  he  would  kneel  on  his  bed  and  pray 
aloud  with  his  household,  and  enjoined  on  his  son  always  to  keep 
up  the  family-altar  after  his  death.  "  I  feel,"  said  he,  "  that  the 
time  of  my  departure  is  at  hand.  I  have  fought  a  good  fight ;  I 
have  finished  my  course ;  I  have  kept  the  faith ;  I  have  done  the 
best  I  could."  And  now,  "  I  am  borne  in  his  (Christ  the  Shep- 
herd's) bosom — thankful!  thankful!"  In  this  frame  of  mind  he 
died  at  his  home  in  Cokesbury,  while  his  son,  as  enjoined,  was  con- 
ducting the  family  worship,  on  the  morning  of  May  14,  1880. 

Townsend,  Samuel  was  born  in  Marlboro  District,  South  Caro- 
lina, October  29,  1814 ;  converted  at  a  camp-meeting  in  Marion  Dis- 
trict in  1832;  admitted  on  trial  in  the  Conference  in  February, 
1836,  and  sent  to  Waccamaw  Circuit;  1837,  Santee;  1838,  Lancas- 
ter; 1839,  Winnsboro;  1840,  Camden;  1841,  York;  1842,  Spartan- 
burg Circuit;    1843-45,  Congaree  Mission;    1846-47,  Sumterville; 


644  Appendix. 

1848-49,  Union;  1850-51,  Laurens;  1852-53,  Greenville  Circuit; 
1854,  Newberry  Circuit;  1855-56,  agent  for  tract  cause;  1857,  Ches- 
terville  Circuit;  1858,  agent  for  tract  cause;  1859,  St.  Matthew's 
Mission;  1860-61,  supernumerary;  1862,  Richland  Fork  Mission; 
1863,  Marion  Street,  Columbia;  1864,  Columbia  Circuit;  1865, 
Lower  Saluda  River  Mission.  He  was  an  earnest,  sound,  and  prac- 
tical preacher,  and  it  was  often  said  of  him  that  he  always  left  his 
charge  improved.  In  his  regular  itinerant  work  he  acquired  a 
ruling  desire  for  the  circulation  of  books,  and  while  acting  as  agent 
for  the  Tract  Society  he  laid  the  foundation  of  what  afterward  be- 
came an  extensive  bookstore  in  Columbia.  He  was  on  his  way 
from  the  North,  where  he  had  been  on  business,  when  he  was  ar- 
rested by  disease,  and  died  in  Philadelphia,  July  31,  1865.  Several 
ministers  and  friends  soothed  him  in  his  dying-hours;  and  an  at- 
tached Jewish  rabbi  wrote  that  he  said  at  the  last,  "  I  confide  in 
my  Saviour,  and  put  my  trust  entirely  in  him." 

Waiters,  Nicholas  was  born  in  Anne  Arundel  county,  Mary- 
land, November  20,  1839;  supplied  the  Kent  Circuit,  in  Maryland, 
in  1776;  entered  the  traveling  connection  on  trial  in  1777,  and 
filled  the  following  appointments:  1777-78,  Hanover,  Virginia; 
1794,  Union,  South  Carolina;  1799,  Saluda;  1800,  Harford,  Mary- 
land; 1801,  Winchester,  Virginia;  1802,  Lancaster,  Pennsylvania; 
1803,  Broad  River,  Georgia;  1804,  Charleston,  South  Carolina, 
where  he  died  in  peace  and  triumph  on  the  10th  of  August,  in  the 
sixty-fifth  year  of  his  age.  He  had  his  difficulties  in  his  passage 
through  life,  both  in  his  first  and  second  marriages.  As  the  cares 
of  the  first  prevented  his  going  sooner  into  the  traveling  connection, 
so  his  last  called  him  into  a  close  domestic  life,  and  interfered  with  a 
plan  of  ministerial  labor  which  he  heartily  approved.  (See  Chap- 
ter X.) 

Wilson,  Moses  was  admitted  on  trial  in  the  traveling  connec- 
tion in  1795,  and  appointed  to  Richmond  Circuit,  Georgia;  1796, 
Edisto;  1797,  Union;  1798-99,  Bladen,  North  Carolina;  1800, 
Bush  River ;  1801,  St.  Mary's,  Georgia ;  and  died  in  peace  in  Ker- 
shaw District,  South  Carolina,  in  1803. 

Wilson,  Charles  was  born  in  Barnwell  District,  South  Caro- 
lina, November  21,  1802;  admitted  on  trial  in  the  Conference  in 
February,  1831,  and  appointed  to  Black  Swamp;  1832,  Brunswick; 
1833,  Waccamaw ;  1834,  Combahee  and  Pon  Pon  Mission ;  1835-36, 
Combahee,  Ashepoo,  and  Pon  Pon  Mission;  1837-38,  Combahee 
and   Ashepoo  Mission;    1839^3,  Pon  Pon  Mission;    1844,  Edisto 


Appendix.  645 

Island;  1845-52,  Edisto,  Jehossee,  and  Fenwick  Islands;  1853- 
61,  Edisto  and  Jehossee  Islands;  1862-63,  Blackville;  1864-65, 
St.  George's;  1866-68,  Bamberg;  1869-70,  Blackville  Circuit;  in 
1871-72,  Colleton;  1873,  Eastern  Orange,  where  he  ended  his  course 
on  the  14th  of  April  in  peaceful  triumph  and  blissful  hope  of  a 
lot  in  the  heavenly  inheritance.  His  preaching  was  plain,  sensi- 
ble, instructive;  his  spirit  pure  and  artless,  and  invincibly  faithful 
to  the  principles  of  a  Christian  life.  His  name  is  as  ointment 
poured  forth. 

Wilson,  James  F.  was  born  in  Marlboro  District,  South  Carolina, 
February  4,  183S ;  converted  in  August,  1853 ;  received  on  trial  in 
the  Conference  in  December,  1860,  and  appointed  for  1861  to  the 
Chesterfield  Circuit  and  Mission;  1862,  Darlington  Circuit;  1863, 
Chesterfield  Circuit;  1864,  supernumerary  on  Darlington  Circuit, 
where  he  died  in  great  peace  on  the  18th  of  January.  He  was  a 
hearty  Methodist  preacher,  desiring  nothing  besides  the  life,  fortunes, 
and  deaih  of  an  itinerant.  Diligent  in  work,  observant  of  duty, 
zealous  for  God,  a  growth  in  grace  and  usefulness  marked  his  short 
but  fulfilled  ministry. 

Wilson,  William  M.  entered  the  South  Carolina  Conference  on 
trial,  in  December,  1860,  and  was  sent  for  1861-62,  to  Wateree 
Mission;  1863,  Georgetown  and  Sampit;  1864,  Charleston  City 
Mission,  where  he  died  of  consumption  on  the  1st  of  September. 
He  was  a  young  man  of  studious  habits,  prudent  conduct,  unflag- 
ging zeal,  and  devoted  piety.  When  asked  if  all  was  well,  he  an- 
swered, "  The  Lord  is  with  me,  and  I  am  nearly  home ; "  and  in  a 
few  moments  breathed  his  last,  and  was  numbered  with  the  saved  in 
heaven. 

Wynn,  Thomas  L.  was  born  in  Abbeville  District,  South  Caro- 
lina, June  27,  1798;  converted  when  he  was  thirteen  years  old;  re- 
ceived on  trial  in  the  Conference  in  January,  1818,  and  appointed 
to  Keowee  Circuit ;  1819,  Union;  1820,  Black  Mountain ;  1821, Deep 
Eiver;  1822,  Ohoopee;  1823,  Charleston;  1824,  Savannah;  1825, 
Wilmington;  1826,  superannuated;  1827,  Georgetown;  1828,  Cam- 
den; 1829,  Washington  and  Lexington,  Georgia  ;  1830,  Charleston, 
whence  he  removed,  in  consequence  of  a  hemorrhage  of  the  lungs, 
to  Camden,  where  he  died  in  great  triumph,  on  the  9th  of  October. 
He  possessed  extraordinary  abilities  as  a  preacher.  From  childhood 
he  was  studious  and  thoughtful,  and  although  bis  opportunities  of 
acquiring  knowledge  in  early  life  were  limited,  he  became  conspic- 
uous for  his  literary  and  theological  attainments.     In  this  respect. 


646  Appendix. 

he  was  a  fine  example  of  what  a  Methodist  preacher  can  do  to  im- 
prove his  mind,  if  he  will  be  studious ;  though  it  must  be  acknowl- 
edged that  he  possessed  a  capacity  for  improvement  far  above  what 
is  common.  His  perception  was  quick,  his  understanding  strong, 
and  his  judgment  well-balanced.  He  was  a  fine  logician,  and  his 
sermons  always  exhibited  an  able  argument,  as  well  as  a  warm  ap- 
plication. His  death  was  looked  upon  as  a  great  loss  to  the  Church, 
and  was  much  lamented  by  his  brethren. 

Walker,  Charles  S.  was  born  in  Charleston,  South  Carolina, 
January  22,  1815;  converted  September  30,1830;  admitted  on  trial 
in  the  Conference  in  February,  1834,  and  appointed  to  Black  Swamp 
Circuit;  1835,  Walterboro;  1836-37,  Pocotaligo  Mission;  1838, 
Rockingham ;  1839,  Combahee  and  Ashepoo  Mission  ;  1840,  Black 
River;  1841,  Fayetteville ;  1842,  York  Circuit;  1843,  Smithville; 
1844-46,  Black  River  and  Pedee  Mission;  1S47,  Wadesboro;  1848, 
Black  River  and  Pedee  Mission;  1849-50,  Darlington;  1851-52, 
Wadesboro;  1853,  Newberry;  1854,  Abbeville;  1855,  supernu- 
merary on  Spartanburg  Station;  1856,  agent  of  Wofford  College; 
1857,  Spartanburg  Circuit,  where  he  died  on  the  18th  of  January. 
He  was  a  man  of  stern  integrity,  sound  judgment,  and  high  moral 
courage;  and  to  these  qualities  may  be  added  great  simplicity  and. 
purity  of  character.  His  well-spent  life  was  followed  by  a  peaceful 
death. 

Walker,  Alexander  Waddell  was  born  in  Charleston,  South 
Carolina,  January,  22,  1815;  converted  in  1830;  admitted  on  trial, 
with  his  twin-brother  Charles,  in  the  Conference  February,  1834,  and 
appointed  to  Laurensville  Circuit ;  1835,  Rockingham ;  1836,  Com- 
bahee, Ashepoo,  and  Pon  Pon  Mission;  1837,  Beaufort  and  neigh- 
boring islands;  1838,  Barnwell;  1839,  Walterboro;  1840,  Center; 
1841,  Cooper  River;  1842,  Black  River;  in  1843,  Marion;  in  1844, 
Spartanburg  Circuit;  1845,  Greenville  Circuit;  1846-47,  Society 
Hill  Mission;  1848-49,  Walterboro;  1850,  Santee;  1851,  Cokes- 
bury;  1852,  Laurens;  1853,  Marion;  1854,  Morganton;  1855^56, 
Walterboro ;  1857,  Newberry  Station ;  in  1858,  supernumerary  on 
Spartanburg  Circuit;  1859,  supernumerary  on  Spartanburg  Station; 
1860-61,  supernumerary  on  Spartanburg  Circuit;  1862,  in  the  Con- 
federate Army;  1863-65,  supernumerary  on  Spartanburg  Station 
and  Circuit;  1866,  superannuated,  and  held  that  relation  until  his 
death,  in  1870.  He  was  distinguished  for  the  purity  and  honesty 
of  his  character,  for  his  truthfulness  and  sincerity,  for  his  kindness 
and  generosity  of  heart.     He  possessed  great  courage  and  constancy 


Appendix.  647 

in  the  support  of  his  convictions,  while  he  was  always  modest  in 
the  expression  of  his  sentiments.  Affectionate  and  loving,  he  won 
the  hearts  of  his  brethren,  and  dying,  he  left  behind  him  a  name 
which  "  is  as  ointment  poured  forth." 

Williams,  Paul  A.  M.  was  born  in  Colleton  District,  South 
Carolina,  January  4, 1816 ;  converted  in  October,  1830 ;  admitted  on 
trial  in  the  Conference  in  January,  1837,  and  appointed  to  Edgefield 
Circuit;  183S,  Eockingham;  1839,  Charleston;  1840-43,  Sampit 
Mission;  1844-45,  Pon  Pon  Mission;  1846,  Cokesbury  Circuit; 
1847-48,  Winnsboro  Circuit;  1849,  Charlotte;  1850-51,  Walter- 
boro  Circuit;  1852-54,  Kound  O  Mission;  1855-56,  St.  George's; 
1857,  Combahee  and  Ashepoo  Mission;  1858,  Orangeburg  Circuit ; 
1859,  presiding  elder  of  Orangeburg  District;  1860,  supernumerary 
on  Walterboro  Circuit,  after  which  he  held  a  superannuated  relation 
until  his  death,  at  his  own  residence  in  St.  Bartholomew's  Parish, 
in  January,  1863.  He  was  amiable  in  character  and  studious  in  his 
habits.  For  many  years  he  served  the  Conference  as  Secretary,  and 
in  all  the  various  departments  of  service  in  the  Church  was  prompt, 
vigorous,  and  faithful.  The  record  of  a  good  life  gives  assurance 
that  he  sleeps  in  Jesus. 

Weaver,  Lindsay  Care,  was  born  in  Spartanburg  District, 
South  Carolina,  November  16,  1837;  converted  in  1858;  admitted 
on  trial  in  the  Conference  in  November,  1859,  and  appointed  for 
1860  to  Sumter  Circuit ;  1861,  Yorkville  Station,  where  his  health 
failed,  in  consequence  of  which  he  was  compelled  to  retire  from  the 
regular  work  to  a  more  quiet  life.  At  the  end  of  the  year  he  was 
granted  a  supernumerary  relation,  which  he  continued  to  sustain 
until  his  death,  at  Bishopville,  in  Sumter  District,  February  28, 
1863.  He  was  amiable  in  spirit,  uncompromising  in  integrity,  un- 
flinching in  zeal,  and  abundant  in  good  works  during  his  short 
career.     He  died  in  the  faith,  and  his  end  was  peace. 

Wood,  Malcom  V.  was  born  February  12,  1846;  converted 
April  27,  1856;  received  on  trial  in  the  South  Carolina  Conference 
in  December,  1872,  and  appointed  for  1873  to  Westfield  Creek  Mis- 
sion; 1874,  Conwayboro  and  Bucksville,  where  he  fell  a  martyr  to 
his  work  on  the  27th  of  August.  He  was  a  diligent  student  and  an 
independent  thinker;  drew  persons  to  him  by  a  fine  moral  magnet- 
ism, and  molded  their  opinions  seemingly  without  an  effort.  The 
closing  scene  of  his  life  was  triumphant;  at  times  the  room  seemed 
filled  with  the  Divine  presence.  When  he  began  to  sink,  he  said, 
"  I  shall  soon  go  now,"  and  settling  down  in  a  holy  calm,  seemed 


648  Appendix. 

lost  to  all  around;  but  when  asked,  "Do  you  know  me  Lord  Jesus 
Christ?"  he  replied,  uO  yes;  he  is  my  Saviour,"  and  passed  over  to 
the  disembodied  spirits  who  wait  beyond  the  river. 

Wightman,  William  May  was  born  in  Charleston,  South  Caro- 
lina, January  8,  1808,  and  died  in  the  city  of  his  birth,  February 
15,  1882.  He  was  converted  under  a  sermon  preached  by  the  Rev. 
James  O.  Andrew  (afterward  bishop),  and  made  a  public  profession 
of  Christ  at  the  age  of  sixteen.  He  was  graduated  at  the  Charles- 
ton College  in  1827,  and  in  1828  was  received  on  trial  into  the 
South  Carolina  Conference,  and  immediately  sprung  into  position 
and  popularity.  He  labored  successfully  on  the  Pedee,  Orange- 
burg, Sumter,  and  Abbeville  circuits,  and  in  Charleston  and  Cam- 
den stations,  and  Cokesbury  District.  In  1834  he  was  appointed 
agent  of  Randolph-Macon  College,  and  after  three  years'  service  in 
that  capacity  was  called  to  the  chair  of  English  Literature,  which 
he  filled  two  years  in  that  institution  of  learning.  He  was  elected 
editor  of  the  Southern  Christian  Advocate  in  1840,  and  continued  un- 
til 1854,  when  he  was  chosen  President  of  Wofford  College.  In 
1859  he  changed  to  the  chancellorship  of  the  Southern  University, 
and  in  1866  he  was  elected  to  the  office  of  bishop.  In  all  these  rela- 
tions he  performed  his  duties  faithfully  and  well.  He  wrote  much, 
and  with  great  facility.  As  an  educator,  he  was  painstaking  and 
successful.  As  a  preacher,  he  was  in  great  requisition.  The  pulpit 
was  his  throne  of  thunders,  especially  at  camp-meetings  and  on 
great  occasions.  Traditions  of  his  power  in  the  early  days  of  his 
ministry  still  linger  in  South  Carolina,  and  through  his  instrumen- 
tality many  were  brought  into  a  saving  contact  with  the  truth.  As 
a  bishop,  he  was  loved  and  welcomed  by  the  Conferences,  and  was 
abundant  in  labors — too  much  for  his  strength,  which  indeed  was 
not  small.  He  was  capable  of  great  service,  and  was  a  willing  and 
cheerful  worker, 
high. 


Appendix.  649 


OMISSIONS  IN  OKIGINAL  LIST. 

[  The  following  sketches  were  omitted  in  the  first  edition  through  hurry  of 
publication— to  which  one  has  been  since  added.] 

Daniel,  Thomas  Sumter  was  born  in  Edgefield  county,  South  Caro- 
lina, in  1814 ;  educated  at  the  Cokesbury  School,  and  in  February,  1835, 
was  received  on  trial  in  the  Conference  and  sent  to  Montgomery  Circuit ; 
1836,  Kockingham;  1837-39,  Combahee  and  Ashepoo;  1840,  Union; 
1841,  Newberry;  1842,  Greenville  Circuit;  1843,  Black  Kiver  and 
Pedee;  1844,  Deep  Kiver;  1845,  Charlotte;  1846-47,  Lincolnton;  1848, 
Lenoir;  1849,  Cheraw,  and  located  in  December;  1857,  readmitted, 
and  sent  to  Butler  Circuit ;  1858,  Anderson;  1859,  Laurens;  1860-61, 
Pickensville;  1862-63,  Pickens;  1864-66,  Mapleton;  1867,  Savan- 
nah Kiver;  1868-69,  Abbeville  Circuit ;  1870,  supernumerary;  1871, 
located;  1874,  readmitted,  and  sent  to  Abbeville  Circuit;  1875,  Cokes- 
bury  Circuit;  1876,  superannuated,  and  died  in  Abbeville  county, 
August  27,  1877.  He  was  a  man  of  sterling  character;  his  mental 
endowments  above  the  ordinary ;  and  his  preaching  was,  at  times,  in 
demonstration  of  the  Spirit  and  of  power.  He  fell  suddenly,  but  at 
his  post.  He  preached  with  unwonted  power  at  a  protracted  meet- 
ing in  Laurens,  and  left  the  church  on  Monday  cheerful  and  happy, 
but  had  scarcely  reached  his  home  when  he  was  smitten  with  sun- 
stroke, and  died  in  thirty  minutes.  No  one  was  present  except  his 
old  servant,  who  reports  that  he  passed  away  writh  a  shout  of  tri- 
umph. He  was  buried  at  Salem  church,  in  the  Greenwood  Circuit, 
by  the  side  of  his  sainted  mother,  who  had  not  long  preceded  him  to 
the  spirit-land. 

Danner,  Archibald  Kogerson  was  born  in  Walterboro,  South 
Carolina,  1809;  converted  in  1830,  and  for  many  years  labored  with 
unusual  success  as  a  local  preacher  in  the  counties  of  Charleston  and 
Colleton.  He  was  received  into  the  traveling  connection  in  the 
South  Carolina  Conference  in  1871,  and  sent  to  St.  George's  Circuit; 
1872,  Lower  St.  George's;  1873-76,  Upper  Orange  Circuit;  1877, 
Yemassee  Circuit.  He  was  a  holy  man  of  God,  and  inspired  confi- 
dence and  love  wherever  he  went.  As  a  preacher  he  was  plain, 
earnest,  and  eminently  spiritual.  He  would  often  rejoice  while 
preaching.  His  manly  form,  godly  counsels,  and  expressions  of 
tenderness  and  sympathy,  drew  everybody  to  him.  After  protracted 
sufferings,  when  he  felt  that  the  time  of  his  departure  wras  at  hand, 
he  said,  "I  expect  to  start   for   heaven  from   this  place"   (Early 


650  Appendix. 

Branch) ;  and  made  request  to  be  buried  at  Cypress  camp-ground. 
With  an  affectionate  farewell  to  the  members  of  Conference,  and 
with  a  last  entreaty  to  those  about  him  to  "look  to  Jesus,"  he  closed 
his  eyes  in  death  without  a  struggle,  October  11,  1878. 

Flemming,  William  Honour  was  born  in  Charleston,  January 
1,  1821;  converted  to  God  in  early  life,  and  entering  the  Conference 
in  1841,  was  appointed  to  Combahee  and  Ashepoo  Mission;  1842, 
Cooper  River;  1843,  Edgefield;  1844,  Smith ville;  1845,  Santee  Mis- 
sion; 1840,  Marion;  1847,  Black  River  and  Pedee;  1848,  Sampit 
Mission;  1849,  Bladen;  1850,  Savannah  River  Mission;  1851,  Dar- 
lington; 1852,  Orangeburg;  1853,  Cypress  Circuit;  1854-55,  Sumter- 
ville;  1856-57,  Bethel,  Charleston;  1858-59,  Trinity;  1860,  Bethel; 
1861,  Chaplain  in  Confederate  Army;  1862-65,  presiding  elder  of 
Spartanburg  District;  1866-69,  Cokesbury  District ;  1870-72,  Sumter 
District;  1873-74,  Columbia  District;  1875,  Marion  District;  1876, 
Bethel,  Charleston.  He  was  three  times  chosen  as  a  delegate  to  the 
General  Conference,  and  was  a  member  of  the  General  Mission  Board 
at  the  time  of  his  death.  In  all  his  relations  to  the  work,  he  was 
acceptable  and  useful — his  experience  was  large,  his  judgment  clear, 
his  counsel  judicious  and  safe.  In  disposition  he  was  kind  and  be- 
nevolent, and  his  genial  nature  attracted  and  won  all  hearts.  His 
sermons  were  prepared  with  care,  and,  if  not  brilliant,  they  were 
evangelical  and  instructive,  and  his  congregations  retired  with  the 
conviction  that  they  had  been  listening  to  a  thoughtful  and  earnest 
minister  of  Jesus  Christ.  The  degree  of  Doctor  of  Divinity  was  con- 
ferred on  him  by  Trinity  College  in  North  Carolina.  He  died  April 
16,  1877,  and  his  body  lies  in  Bethel  church-yard,  beneath  a  beauti- 
ful monument  erected  by  his  congregation,  while  his  spirit  realizes 
his  dying  sentiment:  "How  nice  it  will  be  when  we  meet  up  there!" 

Pennington,  Edward  James  was  born  August  24, 1828;  entered 
the  Conference  on  trial  in  1849,  and  was  sent  to  the  Charlotte  Cir- 
cuit; 1850,  Newberry;  1851,  Black  Swamp;  1852,  located;  1856,  re- 
admitted and  appointed  to  Cooper  River  Circuit;  1857,  Chesterfield; 
1858-59,  Lexington  Circuit;  1860-61,  Prince  William  Mission; 
1862-64,  Coalfields  Mission;  1865,  Chesterfield  Circuit;  1866,  Cooper 
River  Circuit;  1867-69,  supernumerary;  1870,  superannuated.  He 
was  a  willing  and  faithful  workman,  and  according  to  the  talents 
committed  to  him  gave  convincing  proof  of  his  call  to  preach  the 
gospel  of  Christ.  His  efficiency  was  most  manifest  when  working 
among  the  broken-hearted  in  time  of  revivals.     Through  his  hum- 


Appendix.  651 

ble  labors  many  sinners  were  brought  to  a  saving  knowledge  of  the 
Redeemer.  He  dearly  loved  his  brethren,  and  always  cheerfully  ac- 
cepted his  appointed  places  of  labor  and  privation.  In  the  general 
wreck  by  disease  of  both  his  physical  and  mental  powers,  the  knowl- 
edge of  Christ,  his  friend  and  Saviour,  survived  the  recognition  of 
even  wife  and  mother,  and  in  sweet  hope  he  died  in  Summerville, 
December  23,  1877. 

Pegues,  Eufus  Randolph  was  born  in  Marlboro  District,  South 
Carolina,  February  6,  1830,  and  came  into  the  Church  in  early  life, 
under  the  influence  of  a  mother  who  had  the  unfeigned  faith  of  Eu- 
nice, and  of  a  father  who,  like  Cornelius,  was  "a  devout  man,  and 
one  that  feared  God  with  all  his  house,  which  gave  much  alms  to  the 
people,  and  prayed  to  God  always."  He  was  graduated  at  Randolph- 
Macon  College,  and  soon  after — in  December,  1855 — entering  the 
South  Carolina  Conference  on  trial,  was  appointed  to  Marion  Cir- 
cuit; 1856,  Walterboro;  1857,  Wadesboro  Circuit;  1858,  Wadesboro 
Station;  1859-60,  Bennettsville  Circuit;  1861,  without  appointment 
at  his  own  request;  1862,  Coalfields  Railroad  Mission;  1863,  Liberty 
Chapel  and  Lynch's  Creek;  1864-65,  Cheraw;  1866,  Bennettsville; 
1867-68,  Concord;  1869,  Wadesboro;  1870-71,  Marion;  1872-75,  su- 
pernumerary on  North  Marlboro  Circuit;  1876,  superannuated.  His 
ministry  was  successful,  and  no  member  of  the  Conference  ever  sus- 
tained a  more  unsullied  reputation.  The  purity  of  his  life,  and  the 
unselfish  devotion  of  his  time,  talents,  and  property  to  the  great 
work  of  human  salvation,  won  the  unbounded  confidence  and  respect 
of  all  classes  of  people  where  he  labored.  The  beautiful  devotion 
of  his  life  to  the  cause  of  God  recalls  the  words  of  the  seraphic 
Thomas  Walsh:  "Thou  knowest,  O  Lord,  that  there  never  was  one 
of  thy  servants  upon  earth  whom  I  do  not  desire  to  resemble  in  do- 
ing and  suffering  thy  whole  will.  I  would  walk  with  thee,  my  God, 
as  Enoch  did.  I  would  follow  thee  into  an  unknown  country,  as 
Abraham  did,  and  I  would  give  up  all  for  thee,  as  did  Moses  and 
Paul."  With  an  affectionate  farewell  to  his  brethren  of  the  Confer- 
ence, in  the  midst  of  his  family  and  friends,  he  fell  asleep  in  Jesus, 
October  17,  1877. 

Derrick,  David  was  born  July  28,  1800,  in  Lexington  District, 
South  Carolina,  and  received  into  the  Conference  on  trial  January 
11,  1827.  With  few  educational  advantages  in  early  youth,  and  nat- 
urally of  a  timid  disposition,  he  had  painful  misgivings  on  entering 
the  ministry,  but  by  close  application  to  study  and  the  fullest  conse- 


652  Appendix. 

cration  to  the  work,  he  rose  to  a  highly  respectable  position  in  the 
Church.  His  voice,  of  wonderful  power  and  sweetness,  enabled  him 
to  excel  in  song,  and  he  was  remarkably  gifted  in  prayer,  while  his 
fidelity,  tenderness,  and  piety  made  him  a  true  pastor.  In  the  pul- 
pit, his  whole  bearing  was  one  of  transparent  earnestness,  making 
him  instrumental,  under  God,  in  the  conversion  of  hundreds  of  souls. 
The  various  charges  served  by  him  were  as  follows:  1827,  Cypress 
Circuit;  1828,  Laurens;  1829-30,  Newberry;  1831-32,  Keowee;  1833, 
Yadkin;  1834,  Center;  1835-36,  Montgomery;  1837,  Center;  1838- 
39,  Newberry;  1840,  Edgefield;  1841-44,  Cheraw  District ;  1845,  St. 
James;  1846-48,  German  Mission;  1849,  Columbia  Circuit;  1850-51, 
Lexington;  1852-53,  Georgetown  District.  In  1856  he  was  super- 
annuated, and  spent  his  last  days  in  Columbia,  free  from  anxious 
care,  and  hopeful  of  the  future  of  the  Church.  He  died  in  peace, 
January  12,  1883. 


The  End. 


//  /'  y   ^  7 

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